THE BASIS, OF RELIGION 



"We Live by Admiration." 

— Motto of 'Natural Religion.' 



THE BASIS OF RELIGION 



BEING AN 

brl*-* ft ifte#fe SU&£ 

EXAMINATION OF " NATURAL RELIGION" 



BY THE 

REV. A. Wi MOMEEIE, M.A., D.Sc. 
It 

LATE FELLOW OF ST JOHN'S COLLEGE, CAMBRIDGE ; 
PROFESSOR OF LOGIC AND METAPHYSICS 
IN KING'S COLLEGE, LONDON 



SECOND EDITION 



WILLIAM BLACKWOOD AND 
EDINBURGH AND LONDON 
MDCCCLXXXVI 



SONS 



PEEFACE TO THE SECOND EDITION. 



The substance of the following Essay I delivered, 
as Seleet Preacher, before the University of 
Cambridge. As the sermon-form, however, w T as 
not necessary to the argument, and as many 
persons on principle avoid reading sermons, it 
appeared advisable to publish it in its present 
shape. 

I should like to take this opportunity of say- 
ing that for the author of ' Ecce Homo ' I shall 
always feel the deepest reverence and gratitude. 
I am not, of course, blind to the literary charm 
and other excellencies of ' Natural Eeligion.' 
But in spite of its fascination, it appears to me 
exceedingly faulty in argument, and to some 
extent even pernicious in tendency. Pernicious 
for this reason : let us once be persuaded that 
the negative theories of modern science are com- 



vi 



Preface. 



patible with religion, and we lose the strongest 
motive for that re-examination of the grounds 
on which the theories rest, which is the crying 
want of the present day. Whereas, on the con- 
trary, if it be seen that these negative views 
divest the universe of all beauty, and make wor- 
ship in this life and hope for the next utterly 
impossible, there will be less danger of their 
being accepted with undue haste and on insuf- 
ficient evidence. 

I should also like to take this opportunity of 
saying I cannot but feel very strongly that much 
time and scholarship and ability are being at 
present wasted by theologians. Work which is 
useful enough in one age becomes often perfectly 
futile in the next. Modern science conceives 
that it has disproved the existence of the soul 
and of the Deity. Now nothing can show that 
a Being, whom there is no reason to suppose 
existent (viz., God), has done anything to reveal 
Himself to another being, whom there is every 
reason to suppose non-existent (viz., the human 
soul). Of what use, then, to those who are 
imbued with the new ideas — and the number of 
such persons is increasing with tremendous 
rapidity — are treatises on the authorship of the 



Preface. 



vii 



Fourth Gospel, or on the credibility of miracles, 
or on minute points of Biblical exegesis ? Those 
who wish to do anything for the continuance of 
religion upon earth, should devote the best of 
their energies to the task of proving that our 
common experience, if we look deeply enough 
into it, contains supersensible, and therefore 
supernatural, elements — elements which may 
form a rational basis for a rational theology. 

A. W. M. 

King's College, London. 



CONTENTS. 



CHAP. PAGE 

INTRODUCTION, 1 

I. IMMORTALITY, 13 

II. THE NEW GOD, 27 

III. THE NEAY FAITH, 41 



TEE BASIS OP KELMOK 



IXTKODUCTIOK 

The author of ' Ecce Homo ' has been called, and 
I think justly, the interpreter of the age to itself. 
His writings, those at least which come from him 
in his prophetic or religious character, possess a 
peculiar solemnity and importance. No book, I 
believe, ever did so much as ' Ecce Homo ? to 
broaden and deepen men's views of Christianity. 
A certain philanthropic, but uncritical, earl de- 
clared it at the time to be the vilest book ever 
vomited from the jaws of hell. It would be 
nearer the mark to call it the noblest book ever 
issued from the precincts of heaven. Thousands 
of men and women in the present day, I ima- 
gine, understand the Saviour better and love 
Him more because of what that book has taught 
them. The representation it offers of the life 
and work of Christ satisfies at once their reason 

A 



2 The Basis of Religion. 



and their heart. It seems the very view towards 
which they had been unconsciously groping. 

In ' Ecce Homo' the writer discussed Christian- 
ity mainly as it bore upon the present life. But 
he promised a second part, in which he would 
deal with it in its bearing upon a future state. 
Seventeen years passed by, however, and the 
second part was not forthcoming ; when, just as 
we had begun to think he had withdrawn him- 
self for ever from the region of theology, this 
new book was announced. One could guess 
from the title that this was not the promised 
second part of ' Ecce Homo/ but one could not 
guess the precise object of the writer ; and a 
great many persons seem to have been unable to 
divine his purpose even from a perusal of the 
book itself. Some of the reviewers gave us to 
understand that the author of ' Ecce Homo ' had 
completely changed his views, that he had adopted 
the extremest scepticism of modern science, and 
that his last work was intended to justify his 
conversion to the ranks of materialism. And 
yet the following sentence occurs near the be- 
ginning of the first chapter :- — 

" Let us put religion by the side of science in its latest 
most aggressive form, with the view not of trying the 
question between them, but simply of measuring how 
much ground is common to both." 

Since, however, this explicit statement had 
been misunderstood, the author wrote a short 



Introduction. 



3 



preface to the second edition, in which he 
explained himself more fully as follows : — 

" If it distresses any one to think that I personally aban- 
don all that the extreme school call in question, certainly 
he may console himself. ... In general the negative 
view is regarded in this hook no otherwise than as I find 
it to he regarded by most of those to whom the hook is 
principally addressed — viz., as a fashionable view difficult 
for the moment to resist, because it seems favoured by 
great authorities, a view therefore concerning which, how- 
ever im willingly, we cannot help asking ourselves the 
question, What if it should turn out to be true \ But if I 
were asked what I myself think of it, I should remark, 
that it is not the greatest scientific authorities who are so 
confident in negation, but rather the inferior men, who 
echo their opinions but who live themselves in the atmo- 
sphere not of science but of party controversy. . . . 

a I find, however, that some readers have held that I 
must be taken to admit whatever in this book I do not 
undertake to refute, and have drawn the conclusion that 
I consciously reject Christianity ! Others have understood 
me to confess that on the questions at issue between reli- 
gion and science I have nothing to say, a confession which 
I never meant to make. ... I have always felt, and 
feel now as much as ever, that my views are Christian. I 
am surprised that any one can question it." 

So much for our author's personal opinions. 
The real gist of his last book is this — It is 
engaged with the attempt to answer two ques- 
tions : (1) Are the negative views of modern 
science compatible with any kind of religion ? 
and (2) if so, what are the characteristics of that 
religion ? 



4 



The Basis of Religion. 



A large number of eminent modern scientists 
reject, as every one knows, supernaturalism in 
all senses of the word. They not merely disbe- 
lieve in miracles, but they deny, or at any rate 
they say there is no reason for affirming, either 
the existence of God or the immortality of the 
soul. In fact, they maintain that the only soul 
we can know anything about is a soul indistin- 
guishable and inseparable from brain. The word 
immortality is sufficient to sum up the differences 
between Christianity and this kind of negative 
science. The soul cannot be immortal if it be 
identical with a brain that is mortal : and again, 
if there be no immortality there is no God ; for 
the present world regarded as a system complete 
in itself is cruel and unjust. Conversely, if the 
soul be immortal, it must be a spiritual some- 
thing separable from brain ; and the discovery of 
such a non-material principle within ourselves is 
the first step towards the discovery of a God in 
Nature. So that, as I said, the word immortality 
may be taken as summing up the points at issue. 
The Christian believes in immortality ; the 
modern negative scientist does not. In spite of 
this discrepancy, however, our author proposes 
to inquire whether there are not beliefs common 
to the two classes which can be properly called 
religious. 

" It would certainly be hard enough to show that the 
present strife between Christianity and science is one in 



Introduction. 



5 



which, insignificant differences are magnified by the ima- 
gination of the combatants. The question is nothing less 
than this, whether we are to regard the grave with assured 
hope, and the ties between human beings as indissoluble 
by death ; or, on the other hand, to dismiss the hope of a 
future life as too doubtful to be worth considering, even if 
not absolutely chimerical. No reasoning can make such a 
difference into a small one. But even where the differ- 
ences are so great, it may still be worth while to call 
attention to the points of agreement. If there is some 
truth, however small, upon which all can agree, then there 
is some action upon which all can unite ; and who can tell 
how much may be done by anything so rare as absolute 
unanimity \ Moreover, if we look below the surface of con- 
troversy, we shall commonly find more agreement and less 
disagreement than we had expected. Agreement is slow of 
speech and attracts little notice, disagreement has always 
plenty to say for itself. Agreement utters chiefly platitudes 
and truisms. And yet, though platitudes and truisms do 
not work up into interesting books, if our object is to ac- 
complish something for human life, we shall scarcely find 
any truth serviceable that has not been rubbed into a tru- 
ism, and scarcely any maxim that has not been worn into a 
platitude. Let the attempt then be made for once to apply 
this principle in the greatest and most radical of all contro- 
versies. 5 ' 1 

In other words, let us inquire if there be such a 
thing as a purely natural religion, — a religion 
that does not involve any admixture of super- 
natural elements. 

Now it is a very suggestive fact that this work 
upon ' Natural Religion 1 should have taken the 
place of 1 Ecce Homo.' The " interpreter of the 
1 P. 4. 



6 



The Basis of Religion. 



age to itself," instead of writing, as he had pro- 
mised, about the bearing of Christian theology 
on a future state, discusses the characteristics of 
a religion in which a future state is ignored. 
The growing prevalence of the negative views 
must have pressed very heavily on his heart. It 
has turned his thoughts — not his opinions, he 
distinctly tells us it has not changed them — but 
it has turned his thoughts into a totally new and 
unexpected channel. And there can be no doubt 
that the materialistic views are spreading far and 
fast. The few who take the lead in science, it 
is true, have not adopted them. Some years ago 
Mr Froude made the assertion that the foremost 
scientists had gone over in a body to the ma- 
terialistic camp. But this was conclusively 
answered by Professor Tait, who mentioned the 
names of Brewster, Faraday, Forbes, Graham, 
Eowan, Hamilton, Herschel, Talbot — belonging 
to the immediate past ; and Andrews, Joule, 
Clerk Maxwell, Balfour - Stewart, Stokes, and 
William Thomson — who were all at that time 
alive. " Surely," says Professor Tait, " there are 
no truly scientific thinkers in Britain more ad- 
vanced than these ; and each and all of them, 
when opportunity presented itself, have spoken 
in a sense altogether different from that implied 
by Mr Froude." The fact is, Mr Froude was 
probably thinking of men like the late Professor 
Clifford, Huxley, Bain, Herbert Spencer, Frederic 



Introduction. 



7 



Harrison, or John Morley. These are the men 
who instruct the masses. Owing to their popular 
style of writing or of lecturing, they enjoy a 
more extensive influence than others who rank 
hioher as original investigators. 

Now these men, though differing from one 
another in some important respects, are all more 
or less the apostles of negation. The late 
editor of the ' Fortnightly ' feels certain that 
there is not, and cannot be, a God — so cer- 
tain that he always writes the word with a 
little "g." Clifford, too, used to say he felt 
convinced, that if there were a God/ the divine 
brain must lon^ a°;0 have been discovered in the 
course of our physical researches. Huxley and 
Spencer, on the other hand, so far from being 
dogmatic atheists, would be rather, according 
to our author, devout and eminent theists. 
They often speak eloquently of the great Power 
which is not ours, and they write it with a capital 
" P." Herbert Spencer, in his ' First Principles,' 
tries, like the author of the book we are examin- 
ing, to bridge over the gulf between Religion and 
Science, and attempts to prove the existence of 
some Infinite Being, for whom he coins the name 
" Unknowable." Again, the popular writers and 
speakers, who, as I said, are the real teachers of 
the people, are not all professed materialists ; 
indeed many of them would feel as much offended 
at being so called as they would at being desig- 



8 



The Basis of Religion. 



nated spiritualists. But they all agree in two 
points — viz., in the denial of the soul and of 
God, in the common acceptation of those terms. 
They all agree in regarding consciousness as a 
mere function of brain. They all refuse to admit 
that our mental experience requires any non- 
material principle, such as we understand by the 
term soul or spirit. 1 They would all subscribe 
the dictum of Professor Bain, — " the ego is a 
pure fiction coined from nonentity." In the 
opinion of all of them, therefore, immortality 
must be impossible ; for if the soul be a pure 
fiction, a mere figment of the brain, it must dis- 
solve with the brain's dissolution. These writers, 
therefore, are all at one in the denial of a sep- 
arable soul. And secondly, we find the same 
unanimity among them in regard to the Christian 
conception of God. They all agree that the ap- 
pearances of design in Nature do not imply any 
designing mind, but that they are sufficiently 
accounted for by the atomic theory and by 
natural selection. Further, they maintain that 
since consciousness, personality, and benevolence 
are always in our experience connected with a 
nervous system, it is nothing less than gross 

i In the ' First Principles,' Herbert Spencer might appear 
vaguely to admit some such entity, but in the 1 Psychology ' it 
is dogmatically denied. His curious and vacillating teaching, 
in regard to the finite and infinite ego, I have examined in 
' Belief in God,' chap. iii. 



Introditction. 



9 



anthropomorphism to attribute any such charac- 
teristics to the Power which is not ours. If 
we must call it God, we should remember it is 
an Unknown God. There is one thing/ and one 
alone, which we can discover about it — viz., that 
it is infinitely stronger than ourselves. 

These are the opinions which, by means of 
reviews, pamphlets, text - books, and popular 
treatises, are being disseminated throughout the 
length and breadth of the land. They are becom- 
ing every day more popular, both among men of 
the highest culture at the universities, and also 
among men of no culture, such as your agnostic 
shoemakers and weavers. The other day we 
were informed in the newspapers that Mr Herbert 
Spencer was entertained at a banquet in New York. 
" There were over a hundred gentlemen present, 
comprising presidents of colleges, scientific men, 
authors, clergymen, and journalists of note." In 
the toast of the evening it was said to Mr 
Spencer, " We recognise in your knowledge 
greater comprehensiveness than in any other 
living man, or than has been presented by any 
one in our generation." There are hundreds and 
thousands in Great Britain to-day who would say 
the same. And the spread of agnostic philo- 
sophy, during the last fifty years, has been (to 
say the least) not less rapid on the Continent 
than in English-speaking countries. An enor- 
mous influence has been exercised by De Tracy, 



io The Basis of Religion. 

Volney, Garat, Fourier, and Emile de Girardin, 
in France ; and by Moleschott, Vogt, Biichner, 
and Haeckel in Germany. 

The purpose of our author, then, in ' Natural 
Eeligion,' would appear to be a highly laudable 
purpose. Since the negative views are spreading 
so quickly, and seem likely before long to be 
very generally adopted, it would, of course, con- 
sole us to find that even then things would not 
be so very bad — that even then men would still 
have a religion and a God. This is the task 
which our author has set himself. And if suc- 
cessfully accomplished, besides being a source of 
consolation, it might have been eminently ser- 
viceable in another and more important way. 
At present Christianity and science are regarded, 
by the majority of partisans on both sides, as 
absolutely antagonistic. And since science seems 
to be steadily gaining adherents and becoming 
stronger, and Christianity to be steadily losing ad- 
herents and becoming weaker, before long, it may 
be, science will assert itself, and make a clean 
sweep of Christianity, and indeed of all religion. 
Such a revolution, as our author justly observes, 
would endanger the very foundations of society. 
Instead, therefore, of this fierce conflict between 
religionists and scientists, there should be, he 
says, a grand coalition of all who are serious on 
both sides. 1 

1 P. 232. 



Introduction. 



" Among men who profess alike to be materialists one 
is found excommunicating the other, shrinking from him 
with the horror of a Pharisee for a publican, and even 
pitying him with the pity of an apostle for a heathen. 
These feelings not only appear to have the nature of re- 
ligion, but they are in no degree weak or faint. On the 
contrary they are fresh, and easily become violent. They 
by no means appear to be the mere survival of an extinct 
system of religion, but seem rather capable of becoming 
the germ of a new system." 1 

The scientists and the Christians who possess 
this spirit of earnestness should unite in a com- 
mon crusade against their common enemies — 
against those, viz., who are destitute -of earnest- 
ness ; or, in other words, they should all com- 
bine to oppose what may be variously expressed 
as worlclliness, secularity, conventionalism, Phil- 
istinism, stupidity, or selfishness. If the most 
negative of the scientists would only consider, 
they would find, he says, that they were in 
reality religious after all ; that the root of the 
matter was in them ; that though in 'words they 
refused to recognise a God, they did in fact 
acknowledge one, since they believed, and could 
not but believe, in something — call it nature, 
call it law, call it what you please — in obedience 
to whom alone could be found satisfaction and 
peace. The eternal law of the universe, he im- 
agines, may become the basis of a new religion. 
It should form a bond of union between all ear- 



1 P. 138. 



1 2 The Basis of Religion. 



nest minds who recognise and obey it. Since 
the scientific conception of law, so far from being 
anti- Christian, is an essential part of the Chris- 
tian conception of the Deity, scientists and Chris- 
tians should join hands upon it. Christians, 
instead of anathematising men of science, should 
recognise in them co-worshippers of God. And 
scientists, instead of attempting to destroy Chris- 
tianity and the Church, should adopt the exist- 
ing ecclesiastical organisation, revivify it with 
their own scientific enthusiasm, and use it as an 
instrument for missionary enterprise at home 
and abroad — as an instrument for the steady 
and continual amelioration of the world. 

A brilliant idea ! — and of course it could not 
be by our author otherwise than brilliantly dis- 
cussed. He is so fascinating a writer as to make 
one understand, and almost excuse, the senti- 
ment — " Errare malo cum Platone quam cum istis 
vera sentire." But after all, truth must prevail 
even over eloquence. He has not proved that 
modern negative science involves a religion. It 
never can be proved. In fact it is easy to de- 
monstrate, even on his own showing, that they are 
for ever incompatible. In the next chapter I 
shall attempt to prove the inconceivability of a 
purely natural religion ; and in the two follow- 
ing chapters, to confirm this view by a detailed 
examination of the religion which our author 
believes himself to have constructed. 



* 3 



CHAP TEE I. 

IMMORTALITY. 

There are two kinds of supernaturalisni which 
ought to have been distinguished, but which, as 
a matter of fact, are persistently confused by the 
author of 'Xatural Eeligion' : the one is synony- 
mous with miracles ; the other is not. The 
word supernatural means, etymologically, that 
which is beyond nature ; for when it was in- 
vented, men had a notion that the proper dwell- 
ing-place of Deity was somewhere just over the 
firmament, or otherwise beyond the reach of 
mortal ken. The gods were supposed to haunt 

e< The lucid interspace of world and world, 
AVhere never creeps a cloud, nor moves a wind, 
Nor ever falls the least white star of snow, 
Nor ever lowest roll of thunder moans, 
Nor sound of human sorrow mounts, to mar 
Their sacred everlasting calm." 

But there is, or at any rate there may be, a 
supernatural within nature as well as without. 



1 4 The Basis of Religion. 



Hercules and Jupiter, e.g., when they carne down 
to earth, were thought to be no less super- 
natural than when they remained in Olympus. 
And we may take more modern illustrations. It 
is supernaturalism to believe in fate or destiny as 
an external force, interfering with our volitions, 
preventing us from willing except in certain pre- 
determined ways ; it is also supernaturalism to 
believe in the will itself as an internal force, as 
the faculty of a soul which is spiritual, divine, 
and immortal. It is supernaturalism to believe 
that God occasionally interferes with the ordinary 
course of Nature ; it is also supernaturalism to 
recognise divine meanings and purposes in com- 
mon objects and events. There is, then, an 
ordinary and an extraordinary supernaturalism. 
By extraordinary supernaturalism we are to un- 
derstand interferences with, departures from, the 
customary course of things, — or in one word, 
miracles. By ordinary supernaturalism we are 
to understand supersensible, non-material exist- 
ences, manifested through the customary course 
of Nature — viz., a soul within the brain and a 
God within Nature — or in one word, immor- 
tality. 1 

Now it is important to distinguish between 
these two kinds of supernaturalism, for two rea- 

1 1 pointed out on p. 4 why the word immortality might be 
used as a convenient abbreviation to express the reality of God 
and the soul. 



Immortality. 



15 



sons. First of all, it is possible to believe in 
either without believing in both. The Jews ima- 
gined that God was constantly interfering with 
the course of Nature ; but as a rule, they had no 
faith whatever in a future state. Whereas in 
modern times, many persons who feel perfectly 
convinced of their own immortality, would be 
utterly incredulous in regard to the best-authen- 
ticated miracle. Should it be said that immor- 
tality is as great a miracle as anything else, I 
reply — Xot so. Miracles are a departure from 
the ordinary course of Nature ; immortality is a 
continuance of it. If there be a soul, 1 it is 
something distinct from brain. That is what soul 
means. And as the brain and the soul are dis- 
tinct existences during life, there is no violation 
of law if they remain distinct existences after 
death. So that it is possible to believe in im- 
mortality, and at the same time to believe in the 
absolute unchangeableness of the ordinary course 
of Nature. 

But secondly, it is important to distinguish 
between the two kinds of supernaturalism, be- 
cause, though religion is conceivable without the 
one, it is not, as I shall endeavour to show T , con- 
ceivable without the other. Miracles form no 
part of the essence of religion. God might have 
existed, and been recognised as existing, even 

1 Some of the reasons which necessitate a belief in a soul or 
ego, the reader will find on my Essay on Personality. 



1 6 The Basis of Religion. 



though He had never once interfered with the 
customary order of events. In Mohammedanism, 
as our author justly points out, we have an ex- 
ample of a religion which exercised a wide, and 
in many respects a good, influence, without re- 
lying at all upon the evidence of miracles. Even 
in Christianity they are at any rate of very 
secondary importance. 

" Let us imagine," says our author, " all miracles ex- 
ploded, and the word ' miracle ' itself, except in the sense 
of a phenomenon as yet unexplained, dismissed to the 
vocabulary of poetry. Would the word 6 miracle,' thus 
passing out of serious use, carry with it the word ' God ' ? 

" Who does not call to mind those passages in the New 
Testament in which — so strangely to those whose faith 
rests on Paley's Evidences — the demand for miracles is 
treated with contempt 1 ? Such passages show that even 
in a scheme of religion in which miracle plays a consider- 
able part, it is not regarded as the only mode of divine 
action, but rather as the sign of some important change in 
the mode of divine action, some new dispensation. They 
show that the great founders of Semitic religion wor- 
shipped rather the God who habitually maintains His laws 
than the God who occasionally suspends them." 1 

True enough ! But the writer seems to ima- 
gine, because miracles are not essential to religion, 
that immortality may be as readily dispensed 
with. This appears to me the fundamental 
mistake of the book. Instead of giving us a 
clear definition as to what he means by Super- 
VP. 81. 



Immortality. 



naturalism, lie uses the term vaguely and hesi- 
tatingly — sometimes for miracles, sometimes for 
immortality, sometimes for both. He makes no 
attempt to distinguish between ordinary and ex- 
traordinary supernaturalism, between a super- 
natural without and a supernatural within 
Nature ; between miracles, which are at best- 
but the evidence of a religion, and immortality, 
which is, as we shall see, its basis. The two 
subjects cannot properly be discussed together : 
but our author persists in confusing them. And 
much of the plausibility which his book possesses 
is due to the argumentative advantages arising 
from this ambiguity. Tor instance, he says: — 

u I maintain that the essential nature of religion is popu- 
larly misconceived, and that an accident of it — viz., super- 
naturalism — is mistaken for its essence. 1 . . . There is 
no necessary connection between theology and supernat- 
uralism/*'" 2 

This is true enough, self-evidently true, in re- 
gard to the one kind of supernaturalism ; but it 
is demonstrably false in regard to the other. 
Again, he says : — 

" In the residuum left after the elimination of miracle 
we have . . . something which has all the greatness 
and sublimity of the old religion. Not morality, but 
worship ; . . . a principle of life possessing the whole 
imagination and heart." 3 

This midit be true, if the term miracle were 

1 P. vi, 2d edition. 2 P. 41. 3 P. HI. 

B 



1 8 The Basis of Religion. 



used in its strict and definite sense ; but our 
author means it to include immortality ; and if 
we eliminate that from the universe, worship, 
as we shall see, becomes an impossibility. 
Once more, he says : — 

" It was honestly believed that supernatural occurrences 
had happened and could be authenticated, and that such 
occurrences were calculated to throw new light upon the 
relation of God to man. If this belief was. a delusion, 
theology must learn to confine itself to Nature." 1 

But, besides supernatural occurrences — viz.. 
miracles — there are, or at any rate conceivably 
may be, supernatural existences — viz., the soul 
and God. In other words, there may be super- 
natural elements within Nature itself. Were 
miracles for ever disproved, it would not follow 
that there was nothing in the world but matter : 
it would still be possible that if we looked deeply 
enough into Nature, we should find it to be in 
reality supernatural. 

In more than one place, again, our author con- 
fuses immortality with "future punishments mira- 
culously announced." But manifestly it is quite 
possible to believe in a future state, the announce- 
ment of which has not been attended with any 
violation of the course of Nature. Plato was a 
firm believer in immortality, but no one imagines 
that he had received any miraculous intimations 
in regard to it. 

1 P. 67. 



Immortality. 



19 



*\Ve find the same kind of confusion, too, when 
our author conies to inquire, What is the essen- 
tial meaning of the word " God " ? Is the old 
theological view, he asks, exhaustive or not ? 

"Is it all summed up in the three propositions that a 
Personal Will is the cause of the universe, that that Will 
is perfectly benevolent, that that Will has sometimes in- 
terfered by miracles with the order of the universe % " 1 

Our author fails to perceive that these propo- 
sitions do not stand on the same footing. We 
can conceive of a Deity who never interfered with 
the uniformity of Nature ; but we cannot look 
upon any being as God, unless we can regard 
him as possessing benevolence, and so much of 
personality, at least, as benevolence implies. 

Curiously enough this is acknowledged by our 
author in one of those sinorilar contradictions in 
which the book abounds. In comparing the 
growth of the modern spirit to the progress of 
a human being from youth to manhood, he 
says : — 

" Manhood differs from youth, not merely in having 
recovered something which youth had parted with [viz., 
cheerfulness], but also in having gained something un- 
known both to youth and childhood. Beyond the forms 
of nature and the ideal of moral goodness there remains 
another discovery to be made, the recognition of a Law in 
the universe stronger than ourselves and different from 
ourselves, and refusing to us not only the indulgence of 



1 P. 13. 



20 



The Basis of Religion. 



our desires, but also, as we learn slowly and with painful 
astonishment, the complete realisation of our ideals. It is 
not in the time when we are forming those ideals that it 
is possible for us to recognise the limitation imposed by 
Nature upon the fulfilment of them, and yet until we can 
make the recognition we shall be liable to constant mis- 
take and disappointment. The special advantage of man- 
hood over youth lies in this recognition, in the sense of 
reality and limitation. Youth is fantastic and Utopian 
compared to manhood, as it is melancholy compared both 
to manhood and childhood. . . . 

" 4 All things are possible to him that believeth/ is a 
glorious formula of philanthropic heroism ; the mistake of 
the Church, as the mistake of young men, is to treat it as 
literally and prosaically true. 

66 Another maxim has to be learned in time, that some 
things are impossible, and to master this is to enter upon 
the manhood of the higher life. But it ought not to be 
mastered as a mere depressing negation, but rather as a 
new religion. The law that is independent of us and that 
conditions all our activity is not to be reluctantly acknow- 
ledged, but studied with absorbing delight and awe. 

" This assuredly is the transition which the world is 
now making. It is throwing off at once the melancholy 
and the unmeasured imaginations of youth ; it is recover- 
ing, as manhood does, something of the glee of childhood, 
and adding to that a new sense of reality. Its return to 
childhood is called Renaissance, its acquisition of the sense 
of reality is called Science. We may be glad of both. 

" Nevertheless, the analogy that we have been pursuing 
will suggest to us that the victory of the modern spirit 
would be fatal if pressed too far, as indeed it is essentially 
a melancholy triumph, and that the youth of humanity, 
crushed out too ruthlessly, would have a still more irresist- 
ible Renaissance than its childhood. The sense of reality 



Immortality, 



2 1 



gives new force when it comes in to correct the vagueness 
of our ideals ; this is manhood ; but when it takes the 
place or destroys the charm of them, this is the feebleness 
of old age. Healthy manhood must continue to savour of 
its youth as of its infancy, to be enthusiastic and tender as 
well as to be buoyant. It must continue to hope much 
and believe much ; we praise caution and coolness in a 
youth, but a few stages on these qualities cease to seem 
admirable, and the man begins to be praised for the oppo- 
site qualities, for ardour, for enthusiasm — in short, for being 
still capable of that of which youth is only too capable. 
But in the individual we regard this persistent vitality as 
only possible for a time. Old age sets in at last, when, if 
enthusiasm still survive, it is not so much a merit as a kind 
of prodigy. Is Humanity to verify the analogy in this re- 
spect also ? When we have learnt to recognise the limita- 
tions imposed on us, that we cannot have everything as 
our enthusiasm would make it, and that if our ideals are 
to be realised in any considerable measure it must be by 
taking honest account of the conditions of possibility ; 
when we have gone so far, are we to advance another step 
and confess that the conditions of possibility are so rigor- 
ous that most of our ideals must be given up, and that, in 
fact, humanity has little to hope or to wish for % It need 
not be so, if, as was said above, the service of Necessity may 
become freedom instead of bondage, if the Power above us 
which so often checks our impatience and pours contempt 
on our enthusiasms can be conceived as not necessarily 
giving less than we hope for because it does not give pre- 
cisely what we hope for, but perhaps even as giving in- 
finitely more. On this hypothesis humanity may preserve 
the vigour of its manhood. Otherwise, if reality, when we 
acquire the power of distinguishing it, turns out not merely 
different from what we expect but much below wdiat we 
expect ; if this universe, so vast and glorious in itself, 
proves in relation to the satisfaction of our desires narrow 



2 2 The Basis of Religion. 



and ill-furnished, if it disappoints not only our particular 
wishes but the very faculty of wishing by furnishing no 
sufficient food, then humanity has also its necessary old 
age. And if its old age, then surely that which lies be- 
yond old age. We must not merely give up the immor- 
tality of the individual soul — which some have persuaded 
themselves they can afford to give up — but we must learn 
to think of humanity itself as mortal. We must abandon 
ourselves to pessimism." 1 

According, then, to our author, if we are to 
escape pessimism, if we are to have a religion 
and a God, it is necessary that we regard the 
Power above us as not giving us less than we 
hope for, but rather as giving us infinitely more. 
To regard it in this way, I need hardly point out, 
is to regard it as benevolent and personal ; for 
we cannot conceive of an unbenevolent and im- 
personal being thwarting us for a time, in order 
to do in the end " exceeding abundantly above 
all that we can ask or think/' And further, 
according to the author, if we are to avoid pes- 
simism, if we are to have a religion and a God, — 
it is necessary that we believe in the ultimate 
readability of our ideals. Now man finds him- 
self endowed with two ideals, an ideal of happi- 
ness and an ideal of perfection, neither of which 
is ever realised on earth. As to the first — the 
ideal of happiness — some of us may be scarcely 
fair judges. We are apt to exaggerate the pleas- 
antness of existence. We have been surrounded 

1 Pp. 152 et seq. 



Immortality. 



23 



from our cradles with all the comforts which 
money could procure. We have scarcely had a 
wish that was not gratified. We seldom suffer 
any sort of pain. The prizes of life are, or will 
be, ours. Kindness and affection are unceasingly 
lavished upon us. We are more or less accus- 
tomed to be petted, caressed, and idolised. Yet, 
perchance, even we may be doubtful as to 
whether we can call ourselves happy. At any 
rate our happiness, if happiness it be, is not the 
restful satisfaction of our ideal. And we must 
remember that to immense numbers of our fellow- 
creatures life is infinitely sad. To many it is 
a struggle for bare subsistence ; a struggle mon- 
otonous, uninteresting, disappointing, wearisome. 
There have been, and are, and will be, a vast mul- 
titude to whom the word love is an unmeaning 
term. Does not your heart ache for that vast 
procession of the unloved, whose life-path lies 
through dreary desert wastes, where the flowers 
of affection never bloom ? " Somewhere, some- 
where," as Oliver Wendell Holmes passionately 
remarks, " love is in store for them ; the universe 
must not be allowed to fool them so cruelly." 
Yes ! somewhere there must be compensation for 
the unsatisfied yearnings of earth, If not, 
humanity is a contemptible failure, and its 
Creator is unworthy of the name of God. 

Similarly in regard to our ideal of perfection. 
Some of us, again, may be inclined to underrate 



24 The Basis of Religion. 



the moral difficulties of life. We were carefully 
nurtured in our childhood ; shielded from every- 
thing that could degrade, surrounded with every- 
thing that would ennoble. We have been highly 
educated. All the literature of the world, every 
country of the globe, is within our reach. There 
is no end to the culture which we may easily 
acquire. All our associations are such as tend 
to stimulate the higher faculties, and to develop 
in us an exalted type of manly, Christian char- 
acter. But we must not forget how many there 
are at the other end of the scale, whose sur- 
roundings from the cradle to the grave are so 
filthy and degrading that for them in this life 
moral depravity is an inevitable necessity. And 
for the favourably circumstanced, as for the 
unfavourably, perfection is quite unattainable on 
earth. In fact, the more progress we make the 
more conscious we become of our distance from 
the goal. Moreover, in striving for the moral 
welfare of our fellows we are disappointed and 
discouraged, no less than in striving for our own. 
We accomplish little or nothing ; life is so short, 
and the obstacles to be contended with so great. 
You remember the touching soliloquy in Tenny- 
son's " Passing of Arthur " : — 

" me ! for why is all around us here 
As if some lesser god had made the world 
And had not force to shape it as he would 1 



Immortality. 



Perchance because we see not to the close. 
For I, being simple, thought to work His will, 
And have but striven with the sword in vain ; 
And all whereon I leaned, in wife and friend, 
Is traitor to rny peace, and all my realm - 
Reels back into the beast and is no more. 
My God, Thou hast forgotten me in my death ; 
Nay, God my Christ, I pass, but shall not die." 

Yes ; he, and such as he, cannot perish. If 
death made an end of them for ever, then, I say 
again, humanity would be a contemptible failure, 
and its Creator would not deserve the name of 
God. If we are to escape pessimism and have 
a religion, it is necessary for us to believe, says 
our author, "that the Power which checks and 
thwarts us intends to give us in the end not less 
than we had hoped for, but rather infinitely 
more." Is it giving us infinitely more, when 
we have such a passionate longing for immortal- 
ity, to answer it by annihilation ? Is it giving 
us infinitely more, when we have yearned and 
struggled for perfection, to cut us off before it 
can possibly be achieved ? Is it giving us in- 
finitely more, to turn to destruction the whole 
human race, when so many of them have never 
tasted the cup of happiness, when so many of 
them could not but be vile ? 

If this world be not complete in itself, but 
only a part of a larger system, if this life be 
merely a discipline and preparation for a better, — 
then it is conceivable that misery and inequality 



26 



The Basis of Religion. 



may be but the necessary means to an infinitely 
glorious end, and that our light affliction, which 
is but for a moment in comparison with the 
eternity before us, will work out a far more ex- 
ceeding weight of glory than could ever other- 
wise have been ours. But if this world be a 
system complete in itself, if this life is not to be 
followed by another, if hopes are born only to be 
blighted, yearnings roused only to be crushed, 
beings created only to be destroyed, — then the 
Author of Nature is either very wicked or very 
weak. If he had skill he had not love ; if he 
had love he had not skill. Either he does not 
desire the wellbeing of his creatures or he could 
not accomplish it. A being like that, is, of course, 
no object for worship. He deserves only pity or 
execration — pity if such a world is the best he 
could make, execration if it is not. God and 
immortality stand or fall together. Those only 
can worship who feel in their heart of hearts, 

" Though sims stand still and time be o'er, 
We are, and shall be, evermore." 



2 7 



CHAPTER II. 

THE NEW GOD. 

Religion our author describes as absorbing con- 
templation — some spiritual object more necessary 
than livelihood, more precious than fame. 1 

" Without some ardent condition of the feelings religion 
is not to be conceived, and it has been defined here as 
habitual and regulated admiration ; if the object of such 
admiration be unworthy, we have a religion positively bad 
and false — if it be not the highest object, we have an inade- 
quate religion ; but irreligion consists in the absence of 
such habitual admiration, and in a state of the feelings not 
ardent, but cold and torpid." 2 

Such a bad or false religion, he admits, is more 
properly called superstition. 

"In comparing religions in order to discover their com- 
mon property, it has always been tacitly assumed that there 
is a species of religion which is noble, and that our concern 
was with this alone. But assuredly there is also a species 
of religion which is bad intrinsically, and yet is of such 



1 P. 108. 



2 P. 129. 



23 The Basis of Religion. 



common occurrence that it might almost lay claim to 
determine the sense which should be given to the word 
religion. Eeligion has been regarded here as the link of 
feeling which attaches man habitually to something out- 
side himself, and it has been assumed that this feeling is 
always of the nature of admiration and love. But as a 
matter of fact, it is quite as often of the nature of terror. 
If we chose to describe religion as a nightmare eternally 
troubling man's repose, depressing all his powers with 
slavish dread and tempting him to terrible crimes under 
the name of expiations, history would no doubt amply 
bear us out. But on the whole, in the modern world the 
better aspect of religion has vindicated itself. The word 
is now more naturally used in a good sense. It is no 
longer convertible with superstition. We recognise that 
men have at times a vision of something mighty and 
horror-striking which makes them grovel in the dust, and 
that this is superstition ; but that they have also, at other 
times, a vision of something as glorious as it is mighty, and 
that this is religion." 1 

Xow it is important to bear in mind this dis- 
tinction of our author's, because if we hold him 
to it, we shall see that he has only succeeded in 
constructing a new superstition. 

1 P. 238. He adds what seems to be at first sight a saving 
clause : — 

' * Nevertheless, though we can thus distinguish in thought 
religion from superstition, we cannot always prevent them 
from being intricately mixed together in fact. It has rarely 
been found possible to extract from religion the nobler element, 
so as to escape suffering at the same time from its wasting 
influence. Not only in Tauris or in Mexico, but here in 
England, religion has been and is a nightmare, and those who 
flatter themselves that they have shaken off the horror find a 
colder, more petrifying incubus, that of Annihilation, settling 



The New God. 



29 



Let us now inquire what are the character- 
istics of the new God — the God of the so-called 
Natural Religion — who is to excite in us an 
ardent condition of the feelings ; to keep us in 
a state of absorbing contemplation ; to be re- 
garded as more necessary than livelihood, more 
precious than fame ; to become, in a word, the 
object of our habitual admiration or worship. 

u If, on the one hand, the study of Nature be one part 
of the study of God, is it not true, on the other, that he 
who believes only in Nature is a theist, and has a theo- 
logy I Men slide easily from the most momentous con- 
troversies into the most contemptible logomachies. If 
we will look at things, and not merely at words, we shall 
soon see that the scientific man has a theology and a God 
— a most impressive theology, a most awful and glorious 
God. I say that man believes in a God who feels himself 
in the presence of a Power which is not himself and is im- 
measurably above himself — a Power in the contemplation 
of which he is absorbed, in the knowledge of which he 
finds safety and happiness. And such now is Nature to 
the scientific man. I do not now say that it is good or 
satisfying to worship such a God, but I say that no class of 
men since the world began have ever more truly believed 
in a God, or more ardently, or with more conviction, 



down upon them in its place, so that one of them cries out, 
Oh I reprcnds ce Paen, goujfre, et rends-nous Satan." 

This, however, is only another way of saying that the term 
4 'religion" has frequently been applied to what ought to 
have been called " superstition." The same object cannot 
possibly be both inspiring and depressing to the same person 
at the same time, cannot possibly call forth from him simul- 
taneously both horror and love. 



3° 



The Basis of Religion. 



worshipped Hirn. Comparing their religion in its fresh 
youth to the present confused forms of Christianity, I 
think a bystander would say that though Christianity had 
in it something far higher and deeper and more ennobling, 
yet the average scientific man worships just at present a 
more awful, and, as it were, a greater Deity than the aver- 
age Christian. In so many Christians the idea of God has 
been degraded by childish and little-minded teaching ; the 
Eternal and the Infinite and the All-embracing has been 
represented as the head of the clerical interest, as a sort of 
clergyman, as a sort of schoolmaster, as a sort of philan- 
thropist. But the scientific man knows Him to be eternal ; 
in astronomy, in geology, he becomes familiar with the 
countless millenniums of His lifetime. The scientific man 
strains his mind actually to realise God's infinity. As far 
off as the fixed stars he traces Him, to a ' distance inexpress- 
ible by numbers that have name. 5 Meanwhile, to the the- 
ologian, infinity and eternity are very much of empty 
words when applied to the object of his worship. He does 
not realise them in actual facts and definite computations. 

" But it is not merely because he realises a stupendous 
Power that I call the scientific man a theist. A true theist 
should recognise his Deity as giving him the law to which 
his life ought to be conformed. Now here it is that the 
resemblance of modern science to theology comes out most 
manifestly. There is no stronger conviction in this age 
than the conviction of the scientific man, that all happi- 
ness depends upon the knowledge of the laws of Nature, 
and the careful adaptation of human life to them. . . . 
Luther and Calvin were not more jealous of the Church 
tradition that had obscured the true word of God in the 
Scriptures, than the modern man of science is of the meta- 
physics and conventional philosophy that have beguiled 
men away from Nature and her laws. They want to re- 
model all education, all preaching, so that the laws of 
Nature may become known to every man, and that every 



The New God. 



3i 



one may be in a condition to find his happiness in obeying 
them. They chafe at the notion of men studying anything 
else. They behave towards those who do not know Nature 
with the same sort of impatient insolence with which a 
Christian behaves towards the worshippers of the Emperor 
or a Mohammedan towards idolaters. As I sympathise 
very partially with the Mohammedan, and not quite per- 
fectly with the early Christian, so I find the modern scien- 
tific zeal sometimes narrow and fanatical ; but I recognise 
that it is zeal of the same kind as theirs — that, like theirs, 
it is theological. 

" An infinite Power will inspire awe, and an anxious 
desire to avoid a collision with it. But such awe and fear, 
it may be said, do not constitute worship ; worship implies 
admiration, and something which may be called love. 
Xow it is true that the scientific man cannot feel for 
Nature such love as a pious mind may feel for the God 
of Christians. The highest love is inspired by love, or 
by justice and goodness, and of these qualities science as 
yet discerns little or nothing in Xature. But a very gen- 
uine love, though of a lower kind, is felt by the contem- 
plator of Xature. Xature, even if we hesitate to call it 
good, is infinitely interesting, infinitely beautiful. He 
who studies it has continually the exquisite pleasure of 
discerning or half discerning and divining laics; regulari- 
ties glimmer through an appearance of confusion ; anal- 
ogies between phenomena of a different order suggest 
themselves and set the imagination in motion ; the mind 
is haunted with the sense of a vast unity not yet discover- 
able or nameable. There is food for contemplation which 
never runs short ; you gaze at an object which is always 
growing clearer, and yet always, in the very act of grow- 
ing clearer, presenting new mysteries. And this arresting 
and absorbing spectacle, so fascinating by its variety, is 
at the same time overwhelming by its greatness ; so that 
those who have devoted their lives to the contemplation 



3 2 The Basis of Religion. 



scarcely ever fail to testify to the endless delight it gives 
them, and also to the overpowering awe with which from 
time to time it surprises them. 

" There is one more feeling which a worshipper should 
have for his Deity, a sense of personal connection, and, as 
it were, relationship. The last verse of a hymn of praise 
is very appropriately this — 6 For this God is our God for 
ever and ever ; He will be our guide even unto death.' 
This feeling, too, the worshipper of Nature has. He can- 
not separate himself from that which he contemplates. 
Though he has the power of gazing upon it as something 
outside himself, yet he knows himself to be a part of it. 
The same laws whose operations he watches in the uni- 
verse he may study in his own body. Heat and light and 
gravitation govern himself as they govern plants and 
heavenly bodies. 4 In Him,' may the worshipper of this 
Deity say with intimate conviction — c in Him we live and 
move and have our being.' When men whose minds are 
possessed with a thought like this, and whose lives are 
devoted to such a contemplation, say, — ' As for God, we 
know nothing of Him ; science knows nothing of Him ; 
it is a name belonging to an extinct system of philosophy;' 
I think they are playing with words. By what name they 
call the object of their contemplation is in itself a matter 
of little importance. Whether they say God, or prefer to 
say Nature, the important thing is that their minds are 
rilled with the sense of a Power to all appearance infinite 
and eternal, a Power to which their own being is insepar- 
ably connected, in the knowledge of whose ways alone is 
safety and wellbeing, in the contemplation of which they 
find a beatific vision." 1 

You will observe, then, that the new God has 
four characteristics, which, according to our au- 

1 Pp. 19-23. 



The New God. 



33 



thor, entitle him to, and insure for hirri, worship. 
First, he is infinitely and eternally powerful. 
Secondly, he gives us the law of our life. Thirdly, 
he is an interesting study. And fourthly, he is 
intimately connected with us. 

The first of these characteristics — viz., power 
— is the one which is chiefly recognised by mod- 
ern science, and it is the one on which our author 
lays the chief stress : — 

" Atheism may also be called childishness, for the child 
naturally discovers the force within it sooner than the 
resisting necessity outside. Not without a few falls in the 
wrestle with Nature do we learn the limits of our own 
power, and the pitiless immensity of the power that is not 
ours. But there are many who cannot learn this lesson 
even from experience, who forget every defeat they suffer, 
and always refuse to see any power in the universe but 
their own wills." 1 

To be a theist, then, — to believe in God, accord- 
ing to him, — is to recognise the pitiless immen- 
sity of the power that is not ours. NTow, surely, 
a moment's reflection will show the incorrect- 
ness of this view. Power alone will no more 
make a deity than weight alone will make a man. 
There is nothing in the universe less beautiful, 
less glorious, less divine, than power as such. It 
may, no doubt, be possessed by a god, but it may 
also be possessed by a fiend. Power ! why, if that 
were a test of worth, a successful prize-fighter 
1 P. 28. 

c 



34 The Basis of Religion. 



must be regarded as the most excellent of men. 
Power ! why, a ton of mud could crush the life 
out of the best of us : is that any reason why we 
should worship mud ? Nor is infinite power as 
such any more adorable than finite power. In- 
finity is not divine. It is an attribute of God, 
but it is also an attribute of space. Much of 
our author's description of the former might be 
applied quite as well to the latter. " The mind 
is haunted by the sense of a vast unity not yet 
discoverable ; there is food for contemplation that 
never runs short ; you gaze on an object which 
is ever growing clearer, and yet always in the 
act of growing clearer, presenting new mysteries." 
Shall we, then, fall down in adoration before the 
idea of space, because it is infinite, and therefore 
mysterious ? — So that neither power, nor infinite 
power, are in themselves, or for themselves, ador- 
able. In fact power, apart from wisdom and 
goodness — and these are precisely the elements 
which modern science eliminates from the uni- 
verse — power per se is not beautiful, but terrible. 
The greater the powder the more dreadful does it 
appear, so that infinite power would be infinitely 
terrific. To see only power in Nature, therefore, 
is not to find a God. It is " to have a vision of 
something mighty and horror-striking," which, as 
our author has rightly told us, is superstition. 

But secondly, the power is recognised as giv- 
ing us, in the regularity of its operations, the law 



The New God. 



35 



of our life. Here, at any rate, he thinks we shall 
find a stimulus to worship : — 

" Atheism is a disbelief in the existence of God — that is, 
a disbelief in any regularity in the universe to which a 
man must conform under penalties.' 5 1 

Again, he says all beauty, all glory, is but the 
presence of law ; 2 and he argues by implication 
that the converse follows — viz., that all law is 
the presence of beauty and glory. Xow the 
term law, in science, only means invariable se- 
quence, customary order of events, the way in 
which they happen, or in one word — and it is 
our author's — regularity. He seems to be pos- 
sessed by the curious delusion that there is 
something admirable and adorable in mere regu- 
larity. As if there were not bad regularities as 
well as good ! Laws, for instance, existed in 
Thuggee — that remarkable system of garotting 
which was once so common in India. According 
to one of these laws, a Thug was bound to strangle 
any stranger (with certain specified exceptions) 
whom chance might throw in his way ; and this 
law was never disobeyed. So that if regularity 
is to be worshipped, we must worship Thugs. It 
was wittily said of a very selfish man that he 
never did a kind action but once, and then he 
immediately repented of it. Shall we go into 
raptures over the law of that man's life ? His 
] P. 27. 2 P. 32. 



36 The Basis of Religion. 



conduct was regular enough, to be sure, but his 
sole chance of admiration would have been in 
occasional irregularities. 

Nor is there anything glorious in the mere 
fact that a law conditions our activities, and that 
we must conform to it under penalties. The 
master's will is the slave's law of life, which con- 
ditions his activities, and to which he must con- 
form under penalties. But is that any reason 
why the slave should regard it " with habitual 
admiration or worship, as an object more neces- 
sary than livelihood, more precious than fame " ? 
What makes a law admirable, if it be admirable, 
is not the fact that it is a law, but that its results 
are good ; not that it conditions our activities, 
but that it conditions them beneficially. Now, 
apart from immortality, which modern science 
denies, the results of natural law are by no 
means satisfactory. Apart from immortality, 
man is a failure, the universe a mistake, and the 
final result of evolution an anti-climax. The law 
of the universe, then, on this view of it, is not 
an object for admiration but for disgust. 

But thirdly and fourthly, our author tells us, 
the power which lays down the law of our life 
— or in one word, Nature — has two other char- 
acteristics which compel us to regard it as a 
God, viz., it is an interesting study, and it im- 
presses us with a sense of personal relationship. 
Now these characteristics are incompatible. Na- 



The New God. 



37 



ture might, no doubt, be an interesting study, if 
we were not personally related to her, if we 
watched her altogether from the outside as dis- 
interested spectators. But according to the teach- 
ing of modern science, we are not disinterested 
spectators. There is no spiritual principle within 
us, different from, and superior to, Nature. We 
are but small portions of the material world, 
worked up for the moment into individuals, 
but destined before long to lose our personality. 
Just as we have been organised — earth from 
earth, dust from dust, ashes from ashes, so we 
shall be disorganised — earth to earth, dust to 
dust, ashes to ashes. And that will be the end 
of us ! On the modern scientific view, then, 
Nature ceases to be interesting, and becomes ap- 
palling. True, we are personally related to her ; 
but our personal relationship means just this, 
that in a few short years she will destroy us. 

Dismissing, then, the third and fourth charac- 
teristics of the new God, as it is evident we have 
a right to do, there only remains for our worship 
a great Power which must be conformed to under 
penalties. Our author will have it that this 
Power is beautiful and glorious. The new 
scientific theology, he says, though it denies the 
Deity the attributes of tenderness and justice 
and benevolence, presents us " more fascinating 
views than ever of his eternal beauty and glory.'' 
But if we take away the attributes of tender- 



38 The Basis of Religion. 



ness, justice, and benevolence from the Power 
which is not ours, nothing remains but the fact 
that we must conform to it under ' penalties — a 
fact which in itself, as we have seen, is neither 
beautiful nor glorious. But, he tells us, "in 
the knowledge of its ways we find safety and 
wellbeing." 1 Bo we ? Why, to know this 
Power is to know that we have been created 
by it, only, in the end, to be destroyed. 

Our author has yet another argument why 
such a Power deserves to be called God. It 
strikes me as one of the most curious pieces of 
reasoning to be found in the whole range of 
English literature. 

" Do the attributes of benevolence, personality, &c, ex- 
haust the idea of God ? Are they — not merely the most 
important, the most consoling of His attributes, but — the 
only ones ? By denying them, do we cease not merely to 
be orthodox Christians, but to be theists ? . . . 

"God and Nature express notions which are different 
in an important particular. But it is evident that these 
notions are not the opposites that controversy would repre- 
sent them to be. On the contrary, they coincide up to a 
certain point." 2 

In other words, to believe in Nature is to be- 
lieve in God, because both possess one attribute 
in common — viz., power. If there be any value 
in this mode of reasoning, the logic of the 
schools has become obsolete, and we require a 
novum organon re-renovatum. "We have always 

1 P. 23. 2 P. 17. 



The New God. 



39 



been accustomed to believe that the differentia 
formed an important part of the definition. 
Our author thinks it may be altogether omitted. 
In religion — as distinct from superstition — God 
has hitherto been regarded as a Power differ- 
entiated from other powers by the possession 
of infinite justice and infinite benevolence. But. 
argues our author, since power is power, whether 
benevolent or not, since power and God have 
one attribute in common — viz., strength — there- 
fore they may be used as synonyms. Let me 
illustrate this by a parallel case. The endow- 
ments peculiar to man — such as conscience and 
language — are not his only attributes ; they are 
but the " most important and consoling " of his 
attributes. Man and animal express notions 
which are different in an important particular, 
but they are not the opposites which contro- 
versy would represent them — they coincide up 
to a certain point. They both agree in one 
respect — viz., in the possession of a physical 
organisation. Animals, therefore, should be 
called men, and treated with a respect and 
consideration hitherto denied them ! 

We see, then, that the God of " Natural Re- 
ligion " is destitute of all the most essential 
attributes of Deity. Power he undoubtedly 
possesses ; but it is exercised unjustly, capri- 
ciously, tyrannically, cruelly ; for he denies us 
immortality, without which there can be no 



40 The Basis of Religion. 



compensation for the miseries and inequalities 
of life. He ought not, therefore, to be worshipped. 
Our deplorable impotence may tempt us to 
flatter him ; but the language he deserves is 
the language of contempt. Though we might 
never be able to crush him as a Power, we 
should at all events determine to destroy him 
as a God. If we would be really religious, 
if we would be true to ourselves and to right, 
we must be prepared, though all the world 
adored him, to scout him to his face, — to say 
to Kim as Prometheus said to Jove, 

" Why art thou made a god of, thou poor type 
Of anger and revenge and cunning force ? 
True power was never born of brutish strength. 
Evil hath its errand as well as good ; 
When thine is finished, thou art known no more. 
There is a higher purity than thou, 
And higher purity is greater strength ; 
Thy nature is thy doom, at which thy heart 
Trembles, behind the thick wall of thy might. 
He who hurled down the monstrous Titan brood 
Is weaker than a simple human thought : 
Let man but will, and thou art god no more." 



4i 



CHAPTEE III. 

THE NEW FAITH. 

Our author has justly told us, as I pointed 
out in the previous chapter, that while super- 
stition is depressing, religion is essentially inspir- 
ing. The object of our habitual contemplation, 
he says, should make life rich and bright for us. 1 
True religion, he observes again, must give the 
worshipper faith, and faith he defines as con- 
fidence that life is not irreconcilably opposed to 
our ideals. 2 This confidence, he further points 
out, will become a stimulus to right-doing ; the 
religious life being distinguished from the irrelig- 
ious by the characteristic of unselfishness. 3 So 
that, according to our author, the new religion, if 
it be a true one, must make us (1) happy, or at 
any rate hopeful, and (2) self-denying. We have 
now to inquire whether it will stand this test. 
Can it, or can it not, be called a faith ? 

In attempting to prove that it can, he makes a 

1 P. 141. 2 Pp. 61 etscq. 3 Pp. 235, 236. 



42 The Basis of Religion. 



most unpromising start — for he tells us that any 
theory of the universe must be inspiring. In a 
single sentence, he uses the expressions — system, 
law, way of viewing the universe, and worship 
— as synonymous. As if all systems and laws 
were necessarily good ! As if all ways of view- 
ing the universe must necessarily lead to wor- 
ship ! He seems to forget that there is such a 
thing as pessimism, that there have been Schop- 
enhauers and Hartmanns. He says : — 

"Just as atheism does not consist in a bad theory of 
the universe, but in the want of any theory, so theism 
consists not in possessing a meritorious or true or consoling 
theory, but simply in possessing a theory of the universe. 
He who has such a theory acts with confidence and de- 
cision ; he who has no such theory is paralysed. One of 
the rudest of all theories of the universe is that propounded 
by Mohammed, yet it raised up a dispersed nation to vig- 
our, union, and empire. Calvinism presents assuredly a 
view of the universe which is not in any way consoling, 
yet this creed, too, has given vigour and heroism. The 
creed of the earliest Eomans rested upon no basis which 
could for a moment pass for philosophical, yet while it was 
believed it gave order to the State, sanction to morality, 
victory to the armies." 1 

In regard to these illustrations, I would remark 
that Mohammedanism was inspiring not because 
it was a theory, but because it was a theory 
which gave promise of a future life. That life, 
it is true, was not of an exalted character ; but 
i P. 36. 



The New Faith. 



43 



it was quite good enough to make a rude people 
feel that existence was " not irreconcilably op- 
posed to their ideals." To the Bomans, it must 
be admitted, the next world appeared vague and 
uninviting ; but they were taught that here at 
least the services of gods were always to be 
secured by prayer and sacrifice. This was what 
o-ave them confidence. Whoever had discharged 
his part of the bargain was inspired with energy 
and decision, because he felt assured that the 
gods would not fail in theirs. And as to Cal- 
vinism, the belief that the vast majority of the 
human race will spend their eternity in hell is 
certainly not in itself a cheerful doctrine. Still 
the Calvinist, since he is elect — and of course 
every Calvinist is elect — may look forward hope- 
fully to his own future. And from the days of 
Tertullian until now, there have always been men 
who could take pleasure in the thought, that the 
torments of the lost would form a conspicuous 
feature in the entertainment provided for the 
saved. 1 So that the theological theories referred 
to by our author, crude though they were, all 
contained certain consoling and encouraging ele- 

1 Only a year or two ago, I myself heard a clergyman de- 
liver himself from the pulpit as follows: "My brethren, you 
may imagine that when you look down from heaven, and see 
your acquaintances and friends and relations in hell, your hap- 
piness will be somewhat marred. But no ! You will then be 
so purified and perfected that, as you gaze on that sea of suffer- 
ing, it will only increase your joy." 



44 The Basis of Religion. 



ments. But the modern scientific theory of the 
universe is essentially and thoroughly depress- 
ing. Essentially and thoroughly, I say; for it 
leaves no loophole, like the " election " of Cal- 
vinism, through which the privileged believer 
may escape. Modern scientists do not say that 
unscientific persons will be annihilated, but that 
all will be annihilated, even the scientific theo- 
rists themselves. Hence what it behoved the 
writer to prove was, not that crude theories 
of the universe could be inspiring, but that 
depressing theories could be inspiring. To prove 
this, however, would be of course to demonstrate 
a contradiction. 

A second argument of our author's is that 
there may be inspiration or faith, without any 
belief in the henevolence of the being worshipped. 

" It is not the benevolence of his Deity which gives so 
much energy and confidence to the convinced theist ; it is 
rather the assurance that he has the secret of propitiating 
his Deity. It was not because Jupiter or Mars were benev- 
olent beings that the Roman went out to battle confiding 
in their protection. It was because all sacrifices had been 
performed which the Pontiffs or the Sibylline Books pre- 
scribed. Just of the same kind is the theistic vigour which 
we see in modern science. Science also has its procuratio 
prodigiorum. It does not believe that Nature is benevo- 
lent, and yet it has all the confidence of Mohammedans or 
Crusaders. This is because it believes that it understands 
the laws of Nature, and that it knows how to act so that 
Nature shall favour its operations. Not by the Sibylline 
Books but by experiment, not by supplications but by 



The New Faith. 



45 



scientific precautions and operations, it discovers and pro- 
pitiates the mind of its Deity." 1 

But modern society has not the secret of pro- 
pitiating its deity. A knowledge of the laws of 
Nature is no doubt useful enough in a certain 
limited way. But what of the desire for im- 
mortality, which in the present age, as the 
writer admits, is singularly strong ? The an- 
cients, who did not seem particularly anxious 
to live for ever, yet believed as a rule in a 
shadowy kind of existence beyond the grave. 
We, to whom the thought of extinction is appal- 
ling, are explicitly taught by the science of the 
day that the tomb leads into the bottomless pit 
of Annihilation. By a very strict observance of 
natural laws, we may manage to keep ourselves 
in existence a few years longer. But that is 
all. There our power of propitiation ends. We 
have no secret for wringing from the Infinite 
the one thing worth having, the one thing which 
our hearts most crave, the gift of eternal life. 

A third argument, on which our author lays 
great stress, is that Nature has had many in- 
spired votaries, and has often received the hom- 
age of poetry. 2 Now, with the single exception 
of Lucretius, no great poet ever regarded Nature 
from the materialistic point of view. And but 
for his materialism, Lucretius would have ranked 
even higher than he does. " All life and nature," 
1 r. 36. 2 p. 94. 



46 The Basis of Religion. 



says Professor Sellar, " he thought to be suscep- 
tible of a rationalistic explanation. And the 
greater part of his work is devoted to giving 
this explanation. This large infusion of a pro- 
saic content necessarily detracts from the art- 
istic excellence of the poem." In other words, 
atoms and molecules, Nature and man, regarded 
merely as so much matter, are not good subjects 
for poetry. 

Our author refers to Goethe and Wordsworth 
as eminent examples of the inspiring effects of 
a materialistic Nature. But neither Goethe nor 
Wordsworth had adopted the modern scientific 
negations. Both believed in the soul, and God, 
and immortality. God in Nature, our author 
himself says, was the object of Goethe's worship. 
But God in Nature is a very different thing 
from Nature with all the divine elements care- 
fully eliminated. 1 In Goethe's greatest work, the 
Earth-spirit says : — 

" In Lebensfluth, im Thatensturm, 
Wall' Ich auf und ab, 
Webe bin unci ber. 
Geburb und Grab 
Ein ewiges Meer, 

So scbafF' Icb am sausenden Webstubl der Zeit, 
Und wirke der Gottbeit lebendiges Kleid.' J 



1 P. 97. This kind of confusion occurs again and again 
throughout the book ; e.g. — " It is quite possible to believe 
in God, and even a Personal God. of whom Nature is the 



The A'eio Faith. 



47 



Nature to Goethe was no mere concourse of 
atoms, but the garment of life which the Deity 
wears. What an important part, too, is played 
by immortality in the same wonderful work ! 
The most beautiful scene in the whole poem is, 
as it should be, the last, where Faust's spirit, 
after all its doubts, temptations, conflicts, sins, is 
— on the intercession of Marguerite and others — 
finally redeemed. For this exquisite d&iiov.cmcnt 
all previous parts of the drama were intended, 
more or less, to prepare the way. So that if you 
were to eliminate from 6 Faust ' the ideas of God, 
and the soul, and immortality, you would have 
nothing worth mentioning left. 

With Wordsworth, again, the worship of Na- 
ture was blended, as our author admits 1 and 
as everybody knows, with Christian ideas. To 
Wordsworth, pre-eminently, Nature was super- 
natural. 

Was it not Wordsworth who wrote — 

u I have learned 
To look on Xature, not as in the hour 
Of thoughtless youth. ... I have felt 
A presence that disturbs me with the joy 



only manifestation." But the two propositions, i: There is no 
God but Xature," and, " God has only manifested Himself in 
Xature," are totally distinct. 

1 P. 104, where it is mentioned that Wordsworth called the 
idea of immortality, ; 1 the head and mighty paramount of 
truths." 



48 The Basis of Religion. 



Of elevated thoughts ; a sense sublime 
Of something far more deeply interfused, 
Whose dwelling is the light of setting suns, 
And the round ocean, and the living air, 
And the blue sky, and in the mind of man ; 
A motion and a spirit that impels 
All thinking things, all objects of all thought, 
And rolls through all things " ? 

Was it not Wordsworth who wrote — 

" I have seen 
A curious child . . . applying to his ear 
The convolutions of a smooth-lipped shell, 
. . . and his countenance soon 
Brightened with joy ; for from within were heard 
Murmurings, whereby the monitor expressed 
Mysterious union with its native sea. 
E'en such a shell the universe itself 
Is to the ear of Faith ; and there are times, 
I doubt not, when to you it doth impart 
Authentic tidings of invisible things ; — 

Of central peace subsisting at the heart 
Of endless agitation " % 

Was it not Wordsworth who wrote — 

" Our birth is but a sleep and a forgetting : 
The soul that rises with us, our life's star, 
Hath had elsewhere its setting, 

And cometh from afar. 
Not in entire forgetfulness, 
And not in utter nakedness, 
But trailing clouds of glory do we come 

From God, who is our home " % 



The New Faith. 



49 



Was it not Wordsworth who wrote — 

" Truths that wake 
To perish never ; 
Which neither listlessness, nor mad endeavour, 

Nor man nor boy, 
Nor all that is at enmity with joy, 
Can utterly abolish or destroy ! 

Hence, in a season of calm weather, 
Though inland far we be, 
Our souls have sight of that immortal sea 
Which brought us hither ; 
Can in a moment travel thither, 
And see the children sport upon the shore, 
And hear the mighty waters rolling evermore " ? 

And yet we are asked to accept Wordsworth 
as an illustration of the enthusiasm that may be 
developed by a theory of the universe which de- 
nies the soul, and God, and immortality ! Words- 
worth did, no doubt, find a passionate joy in the 
contemplation of Nature ; but the Nature which 
he worshipped was totally different from the 
Nature of modern science. 

Further, our author justly acknowledges, as I 
have already mentioned, that a truly religious 
life must not only inspire us with hopefulness, 
but must stimulate us to unselfishness. The 
lower or irreligious life, he says, begins and ends 
in mere acquisition. It is made up of purely 
personal cares, and pursues, even in the midst of 
civilisation, no other objects than those which the 
savage pursues under simpler conditions — self- 

D 



50 The Basis of Religion. 

preservation, personal possession and enjoyment. 
The higher or religious life is inspired by ad- 
miration or devotion. In it men's thoughts are 
drawn away from their personal interests, and 
they are made intensely aware of other exist- 
ences. 1 Now of this higher life, he tells us, the 
artist and the scientist, as such, afford examples. 
But he himself admits, in the postscript to which 
I must presently advert, that the tendency of 
modern science is not in the direction of unself- 
ishness. And what of art ? — of that material- 
istic art which is blind to everything spiritual ? 
Why, instead of inspiring self-denial, it directly 
fosters selfishness. Eead, for instance, what 
Pater says in the last eloquent chapter of his 
' Studies in the Eenaissance 9 : " Every moment 
some form grows perfect in hand or face ; some 
tone on the hills or sea is choicer than the rest ; 
some mood or passion of intellectual excitement 
is irresistibly attractive for us, and for that 
moment only. A counted number of pulses is 
given us of a variegated life. We are all con- 
demned to die. We have an interval, and then 
our place knows us no more. Some spend it in 
listlessness, some in high passions, the wisest in 
art and song. Our one chance is in getting into 
this interval as many pulsations as possible." 
Not a word is here said about self-denial. Pul- 
sations, says Pater — give me pulsations, and let 

1 Pp. 147 and 235. 



The New Faith. 



5i 



the universe go. Materialistic art, then, on the 
showing of one of its own exponents, does not 
even profess to inspire men with unselfishness. 

We have now examined briefly, but I trust 
sufficiently, all the arguments by which the 
writer seeks to prove that the new religion is 
inspiring. I proceed to point out that he has 
himself represented that religion as depressing. 

First of all, he gives us the creed of modern 
science : — 

a We have not much reason to believe in any future 
state. "We are content to look at human life as it lies 
visibly before us. Surveying it so, we find that it is 
indeed very different from what we could wish it to be. 
It is full of failures and miseries. Multitudes die without 
knowing anything that can be called happiness, while 
almost all know too well what is meant by misery. The 
pains that men endure are frightfully intense, their en- 
joyments for the most part moderate. They are seldom 
aware of happiness while it is present, so very delicate a 
thing is it. When it is past, they recognise for the first 
time, or perhaps fancy, that it was present. If we could 
measure all the happiness there is in the world, we should 
perhaps be rather pained than gladdened by discovering 
the amount of it ; if we "could measure all the misery, we 
should be appalled beyond description. When from happi- 
ness we pass to the moral ideal, again we find the world 
disappointing. It is not a sacred place any more than it 
is. a happy place. Vice and crime very frequently prosper 
in it. Some of the worst of men are objects of enthusi- 
astic admiration and emulation ; some of the best have 
been hated and persecuted. Much virtue passes away en- 
tirely unacknowledged ; much flagrant hypocrisy escapee 
detection. 



5 2 The Basis of Religion. 



"Still, on the whole, we find life worth living. The 
misery we find ourselves able to forget, or callously live 
through. It is but not thinking, which is always easy, 
and we become insensible to whatever evil does not affect 
ourselves. And though the happiness is not great, the 
variety is. Life is interesting, if not happy. Moreover, 
in spite of all the injustice of destiny, all the inequality 
with which fortune is meted out, yet it may be discerned 
that, at least in the more fortunate societies, justice is the 
rule and injustice the exception. There are laws by 
which definite crimes are punished, there is a force of 
opinion which reaches vaguer offences and visits even the 
disposition to vice with a certain penalty. Virtue seldom 
goes without some reward, however inadequate : if it is 
not recognised generally or publicly, it finds here and 
there an admirer, it gathers round it a little circle of love ; 
when even this is wanting, it often shows a strange power 
of rewarding itself. On the whole, we are sustained and 
reconciled to life by a certain feeling of hope, by a belief, 
resting upon real evidence, that things improve and better 
themselves around us." 1 

Such a creed, surely, is exceedingly depressing. 
It does not conform to one of the requirements 
which our author himself has laid down. It 
does not make life rich and bright for us. We 
find in it no object for " habitual admiration or 
worship " — nothing that can be contemplated with . 
absorbing delight, " as more necessary than live- 
lihood, more precious than fame." This creed, 
instead of assuring us that life is not irreconcil- 
ably opposed to our ideals, most forcibly suggests 
that it is. The best it can tell us is, that in the 

1 Pp. 64-66. 



The New Faith. 



53 



more fortunate societies virtue is generally re- 
warded, and that things are gradually improving. 
But if even one human being has been extinguished 
without having had fairplay, if even one human 
being were used merely for the purpose of better- 
ing his neighbour's circumstances. — then there 
is injustice at the heart of things, and the great 
Power which is not ours must be regarded with 
suspicion and distrust. 1 

Again our author confesses, in so many words, 
that the faith of modern science is at best but 
superstition : — 

" Before Church traditions had been freely tested, there 
was one rigid way of thinking about God — one definite 
channel through which Divine grace alone could pass — the 
channel guarded by the Church He had founded. ' As if 
they would confine the Interminable, and tie Him to His 
own prescript ! ' Accordingly, when doubt was thrown 
upon the doctrines of the Church, there seemed an immi- 
nent danger of atheism ; and we have still the habit of 
denoting by this name the denial of that conception of 
God which the Church has consecrated. But by the side 
of this gradual obscuring of the ecclesiastical view of God, 
there has gone on a gradual rediscovery of Him in another 
aspect. The total effect of this simultaneous obscuration 
of one part of the orb and revelation of the other, has been 
to set before us God in an aspect rather Judaic than Chris- 
tian. We see Him less as an object of love, and more as 
an object of terror, mixed with delight. Much indeed has 
been lost — it is to be hoped not finally — but something 



1 On "Our Right to Immortality," see my 'Preaching and 
Hearing, and other Sermons,' pp. 174-201. 



54 The Basis of Religion. 



also has been gained : for the modern views of God, so far 
as they go, have a reality — a freshness — that the others 
wanted. In orthodox times the name of God was almost 
confined to definitely religious writings, or was used as 
part of a conventional language. But now, either under 
the name of God, or under that of Nature, or under that 
of Science, or under that of Law, the conception works 
freshly and powerfully in a multitude of minds. It is an 
idea indeed that causes much unhappiness, much depres- 
sion. Men now reason with God as Job did, or feel crushed 
before Him as Moses, or wrestle with Him as Jacob, or 
blaspheme Him ; they do not so easily attain the Christian 
hope. But with whatever confusion and astonishment, 
His presence is felt really and not merely asserted in 
hollow professions ; it inspires poetry much more than in 
orthodox times. It may be confidently said that in this 
modern time, when the complaint is so often heard, ver- 
storben ist der Herrgott oben, and after those most recent 
discoveries which, in the surprise caused by their novelty 
and vastness, seem to dissipate all ancient faiths at a blow, 
the conception of God lives with an intensity which it 
never had before. This very conception indeed it is which 
now depresses us with its crushing weight. The over- 
whelming sense of littleness and helplessness of which we 
complain is not atheism, though atheism has similar symp- 
toms. It is that very thought, ' As for man, his days are 
as grass,' which is suggested by the contemplation of the 
Eternal ; it is the prostration caused by a greatness in 
which we are lost ; it is what we might venture perhaps 
to call the superstition of the true God" 1 

According to this, then, the title of our au- 
thor's book should have been ' Natural Supersti- 
tion.' The worship of scientists will not answer 

• 1 P. 109 et seq. 



The New Faith. 55 



to his description of religion till confidence be 
added to awe. 1 But confidence, as we have seen, 
involves immortality, and immortality means su- 
pernaturalism. Without supernaturalism, there- 
fore, on his own showing, though there may be 
superstition, there cannot be religion. 

Lastly and specially, I have to point out a 
remarkable passage in the postscript : — 

" When the supernatural does not come in to overwhelm 
the natural and turn life upside down, when it is ad- 
mitted that religion deals in the first instance with the 
natural, then we may well begin to doubt whether the 
natural can suffice for human life. No sooner do we try 
to think so than pessimism raises its head. The more 
our thoughts widen and deepen, as the universe grows 
upon us and we become accustomed to boundless space 
and time, the more petrifying is the contrast of our own 
insignificance, the more contemptible become the pettiness, 
shortness, and fragility of the individual life. A moral 
paralysis creeps upon us. For a while we comfort our- 
self with the notion of self-sacrifice ; we say, What matter 
if I pass, let me think of others ! But the oilier has become 
contemptible no less than the self ; all human griefs alike 
seem little worth assuaging, human happiness too paltry 
at the best to be worth increasing. The whole moral world 
is reduced to a point ; the spiritual city, 4 the goal of all 
the saints,' dwindles to the 6 least of little stars ' ; good 
and evil, right and wrong, become infinitesimal, ephemeral 
matters ; while eternity and infinity remain attributes of 
that only which is outside the realm of morality. Life 
becomes more intolerable the more we know and discover, 
so long as everything widens and deepens except our own 



1 P. 111. 



56 The Basis of Religion. 



duration, and that remains as pitiful as ever. The affec- 
tions die away in a world where everything great and 
enduring is cold ; they die of their own conscious feeble- « 
ness and bootlessness." 1 

What is this but an eloquent confession that the 
modern theory of the universe, so far from being 
inspiring, is the most depressing theory with 
which ever the world was cursed ? 

This brilliant attempt, then, to construct a 
natural religion, is a brilliant failure — a failure 
because it was an attempt to achieve the impos- 
sible. Without a soul there can be no immor- 
tality; without immortality there can be no God; 
without God there can be no worship. If the 
only future to which we can look forward is one 
of dissolution and decay, when this earth of ours 
will be nothing but 

" A slag, a cinder drifting through the sky, 
Without its crew of fools ; " 

if there must come a time when consciousness 
and reason and love shall have for ever passed 
out of existence, — then our desire for happiness, 
our longing for perfection, our passionate demand 
for eternal life, are but ghastly illusions, diaboli- 
cal mockeries ; and the great Power which has 
implanted them within us deserves not love but 
hatred, not honour but contempt. We can only 
worship as we see grounds for believing that our 
* P. 261. 



The New Faith. 



57 



life in time is a birth into eternity ; that the 
sufferings and inequalities of this world are but 
preparations for a happier and nobler state ; that 
our afflictions, and the afflictions of our brethren, 
are working out a far more exceeding weight 
of glory than could ever otherwise have been 
achieved; that there is, in a word, a great, 

" Far-off, divine event, 
Towards which the whole creation moves." 



THE END. 



PRINTED BY WILLIAM BLACKWOOD AND SONS. 



WORKS BY PROFESSOR MOMERIE. 



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" Professor Momerie's remarks on the doctrines of the defenders of em- 
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these thinkers put forth as to the nature of sensation, perception, and cog- 
nition The arguments are throughout conducted with marked logical 

power, and the conclusions are very important in relation to the present 
aspect of philosophical thought in England." — Scotsman. 

" We strongly recommend this book to the notice of our readers. "-^Ecclesi- 
astical Gazette. 



III. 



DEFECTS OF MODERN CHRISTIANITY; 

AND OTHER SERMONS. 

Second Edition. Crown Svo, 5s. 

" Throughout Mr Momerie's attractive little volume the mornirg air of the 
new world breathes through the dry leaves of the old theology."— West- 
minster Review. 

"Mr Momerie is perhaps one of the most vigorous thinkers and able 

preachers of the day There is an intellectuality, spirituality, and a 

simplicity in Mr Momerie's sermons, that should make them models for young 
preachers." — Ch rist Fan Un ion. 

"Whether readers agTee or not in all respects with the author, they will 
not rise from the perusal without feeling that Christianity is something 
grander than they have ordinarily realised it to be, and that the Christian 
life is the bravest and most beautiful life possible." — Aberdeen Journal. 



IV. 

THE BASIS OF RELIGION; 

BEING AN EXAMINATION OF 1 NATURAL RELIGION.' 
Second Edition. Crown Svo, 2s. 6d. 

"As a controversialist, Professor Momerie is no less candid than he is 
remorselessly severe."— Scotsman. 

" As a revelation of the pretentiousness of that philosophy [Positivism], 
Dr Momerie's powerful essay is very valuable." — Fifeshire Journal. 

" The result of profound study and earnest thought This attempt to 

sketch out a basis for rational theology is fitted to the needs of the times. 

Professor Momerie has won for himself a name as one of the most 

powerful and original thinkers of the day."— Globe. 



V. 



THE ORIGIN OF EVILj 

AND OTHER SERMONS. 
Fourth Edition. Crown 8vo ; 5s. 



SOME OPINIONS OF THE PRESS. 

" Professor Momerie has done well to publish his sermons ; they are good 

reading., A real contribution to the side of common-sense religion." — 

Saturday Review. 

" We decidedly recommend them to persons perplexed by the speculations 
of modern science." — Spectator. 

" This is a remarkable volume of sermons. Though it consists of only 
about 300 pages, it contains an amount of thought and learning which might 
have been expanded into a bulky folio." — Glasgow Mail. 

" These sermons are some of the very best produced in this country within 
the last hundred years." — Inquirer. 

" The author is an original thinker, whose sympathies are very wide." — 
Guardian. 

" Those who preach may learn much from their perusal."— Christian World, 

" Out of the common run, they give one a refreshing sense of novelty and 
power." — Glasgow Herald. 

" Die Vortrage zeigen allenthalben eine schone Harmonie zwischen Schrift- 
wahrheit und Lebenswahrheit."— Deutsches Litter aturblatt. 

" Der Verfasser behandelt in diesen Vortragen wichtige Fragen aus dem 
Gebiet des christlichen Lebens. Wir heben besonders die uber das Leiden 
hervor, in denen der Verfasser tiefe beherzigenswerthe Gedanken ausspricht. 
Wir nehmen keinen Anstand, diese Vortrage zum Besten zu rechnen, was 
uber diesen Gegenstand gesagt worden." — Christliches Bucherschatz. 

" The author of the ' Origin of Evil' will go sadly astray if he does not 
make his mark on the age." — London Figaro. 

"We should almost like to have heard these sermons preached. We are 
willing to read them carefully, and recommend them to others for like read- 
ing, even though, in almost every instance, we dissent from the author's 
pleading." — National Reformer. 

" These sermons are everything that sermons ought not to he."— English 
Independent. 



WILLIAM BLACKWOOD & SONS, Edinburgh and London. 



CATALOGUE 

OF 

MESSRS BLACKWOOD & SONS' 

PUBLICATIONS. 



PHILOSOPHICAL CLASSICS FOR ENGLISH READERS. 

Edited by WILLIAM KNIGHT, LL.D., 

Professor of Moral Philosophy in the University of St Andrews. 
In crown 8vo Volumes, with Portraits, price 3s. 6d. 







Now ready— 


i. 


Descartes. 


By Professor Mahaffy, Dublin. 


2. 


Butler. 


By Rev. W. Lucas Collins, M. A. 


3. 


Berkeley. 


By Professor Fraser, Edinburgh. 


4. 


Fiehte. 


By Professor Adamson, Owens College, Manchester. 


5. 


Kant. 


By Professor Wallace, Oxford. 


6. 


Hamilton. 


By Professor Veitch, Glasgow. 


7. 


Hegel. 


By Professor Edward Caird, Glasgow. 


8. 


Leibniz. 


By J. Theodore Merz. 


9. 


Vieo. 


By Professor Flint, Edinburgh. 


10. 


Hobbes. 


By Professor Croom Robertson, London. 


11. 


Hume. 


By the Editor. 






The Volumes in preparation are — 



Bacon. By Professor Nichol, Glasgow. I Sp ™ 0ZA ; * the Very Rev. Principal 

I Caird, Glasgow. 



In course of Publication. 

FOREIGN GLASSICS FOR ENGLISH READERS. 

Edited by Mrs OLIPHANT. 



Dante. By the Editor. 
Voltaire. By Lieut. -General Sir E. B. 

Hamley, K.C.B. 
Pascal. By Principal Tulloch. 
Petrarch. By Henry Reeve, C.B. 
Goethe. By A. Hay ward, Q.C. 
Moliere. By the Editor and F. Tarver, 

M.A. 

Montaigne. By Rev. W. L. Collins, M.A, 
Rabelais. By Walter Besant, M.A. 
Calderon. By E. J. Hasell. 



In crown 8vo, 2s. 6d. 
The Volumes published are — 

Saint Simon. By Clifton W. Collins, M. A. 
Cervantes. By the Editor. 
Corneille and Racine. By Henry M. 
Trollope. 

Madame de Se" vigne. By Miss Thackeray . 
La Fontaine, and other French Fabu- 
lists. By Rev. W. Lucas Collins, M.A. 
Schiller. By James Sime, M.A., Author 

of ' Lessing : his Life and Writings. ' 
Tasso. By E. J. Hasell. 
Rousseau. By Henry Grey Graham. 



In prepared ion — Leopard i , by the Editor. 



Now Complete. 

ANCIENT CLASSICS FOR ENCLISH READERS. 

Edited by the Rev. W. LUCAS COLLINS, M.A. 

Complete in 28 Vols, crown 8vo, cloth, price 2s. 6d. each. And may also be had in 
14 Volumes, strongly and neatly bound, with calf or vellum back, 10s. 
Saturday Review. — "It is difficult to estimate too highly the value of such a series 
as this in giving 'English readers' an insight, exact as far as it goes, into those 
olden times which are so remote and yet to many of us so close." 



CATALOGUE 



OF 



MESSRS BLACKWOOD & SONS' 



P U B LIC A TIONS. 



ALISON. History of Europe. By Sir Archibald Alison, Bart., 

D.C.L. 

1. From the Commencement of the French Revolution to the 

Battle of Waterloo. 

Library Edition, 14 vols., with Portraits. Demy 8vo, £10, 10s. 
Another Edition, in 20 vols, crown 8vo, £6. 
People's Edition, 13 vols, crown 8vo, £2, us. 

2. Continuation to the Accession of Louis Napoleon. 

Library Edition, 8 vols. 8vo, £6, 7s. 6cL 
People's Edition, 8 vols, crown 8vo, 34s. 

3. Epitome of Alison's History of Europe. Twenty -ninth 

Thousand, 7s. 6d. 

4. Atlas to Alison's History of Europe. By A. Keith Johnston. 

Library Edition, demy 4to, ^3, 3s. 
People's Edition, 31s. 6d. 

Life of John Duke of Marlborough. "With some Account 

of his Contemporaries, and of the War of the Succession. Third Edition, 
2 vols. 8vo. Portraits and Maps, 30s. 

Essays : Historical, Political, and Miscellaneous. 3 vols. 

demy 8vo, 45s. 

AIPD. Poetical Works of Thomas Aird. Fifth Edition, witli 
Memoir of the Author by the Rev. Jardjne Wallace, and Portrait. 
Crown 8vo, 7s. 6d. 

ALLAPDYCE. The City of Sunshine. By Alexander Allar- 

dyce. Three vols, post 8vo, £i s 5s. 6d. 

Memoir of the Honourable George Keith Elphinstone, 

K.B., Viscount Keith of Stonehaven Marischal, Admiral of the Red. One 
vol. 8vo, with Portrait, Illustrations, and Maps. 21s. 

ALMOND. Sermons by a Lay Head-master. By Hely Hutchin- 
son Almond, M.A. Oxon., Head-master of Loretto School. Crown 8vo, 5s. 



4 



LIST OF BOOKS PUBLISHED BY 



ANCIENT CLASSICS FOB, ENGLISH HEADERS. Edited by 

Rev. W. Lucas Collins, M.A. Complete in 28 vols., cloth, 2s. 6d. each ; or in 
14 vols., tastefully bound, with calf or vellum back, ^3, 10s. 

Contents of the Series. 



Homer : The Iliad. By the Editor. 
Homer : The Odyssey. By the Editor. 
Herodotus. By George C. Swayne, 
M.A. 

Xenophon. By Sir Alexander Grant, 

Bart., LL.D. 
Euripides. By W. B. Donne. 
Aristophanes. By the Editor. 
Plato. By Clifton W. Collins, M.A. 
Lucian. By the Editor. 
iEscHYLUS. By the Right Rev. the Bishop 

of Colombo. 
Sophocles. By Clifton W. Collins, M.A. 
Hesiod and Theognis. By the Rev. J. 

Davies, M.A. 
Greek Anthology. By Lord Neaves. 
Virgil. By the Editor. 
Horace. By Sir Theodore Martin, K.C.B. 
Juvenal. By Edward Waif ord, M.A. 



Plautus and Terence. By the Editor. 

The Commentaries of Caesar. By An- 
thony Trollope. 

Tacitus. By W. B. Donne. 

Cicero. By the Editor. 

Pliny's Letters. By the Rev. Alfred 
Church, M.A, and the Rev. W. J. Brod- 
ribb, M.A. 

Livy. By the Editor. 

Ovid. By the Rev. A. Church, M.A. 

Catullus, Tibullus, and Propertius. 
By the Rev. Jas. Davies, M.A. 

Demosthenes. By the Rev. W. J. Brod- 
ribb, M.A. 

Aristotle. By Sir Alexander Grant, 

Bart., LL.D. 
Thucydides. By the Editor. 
Lucretius. By W. H. Mallock, M.A. 
Pindar. By the Rev. F. D. Morice, M.A. 



AYLWARD. The Transvaal of To - day : War, Witchcraft, 

Sports, and Spoils in South Africa. By Alfred Aylward, Commandant, 
Transvaal Republic. Second Edition. Crown 8vo, 6s. 

AYTOUN. Lays of the Scottish Cavaliers, and other Poems. By 

W. Edmondstoune Aytoun, D.C.L., Professor of Rhetoric and Belles-Lettres 
in the University of Edinburgh. Cheap Edition, printed from a new type, 
and tastefully bound. Ecap. 8vo, 3s. 6d. 
Another Edition, being the Thirtieth. Fcap. 8vo, cloth extra, 7s. 6d. 

— An Illustrated Edition of the Lays of the Scottish Cavaliers. 

From designs by Sir Noel Paton. Small 4to, 21s., in gilt cloth. 

— Bothwell : a Poem. Third Edition. Fcap., 7s. 6d. 

Poems and Ballads of Goethe. Translated by Professor 

Aytoun and Sir Theodore Martin, K.C.B. Third Edition. Fcap., 6s. 

Bon Gaultier's Book of Ballads. By the Same. Fourteenth 

and Cheaper Edition. With Illustrations by Doyle, Leech, and CrowquilL 
Fcap. 8vo, 5s. 

The Ballads of Scotland. Edited by Professor Aytoun. 

Fourth Edition. 2 vols. fcap. 8vo, 12s. 

Memoir of William E. Aytoun, D.C.L. By Sir Theodore 



Martin, K.C.B. With Portrait. Post 8vo, 12s. 

BACH. On Musical Education and Vocal Culture. By Albert 

B. Bach. Fourth Edition. 8vo, 7s. 6d. 

The Principles of Singing. A Practical Guide for Vocalists 

and Teachers. With Course of Vocal Exercises. Crown 8vo, 6s. 

The Art of Singing. With Musical Exercises for Young 

People. Crown 8vo, 3s. 

BALCH. Zorah : A Love-Tale of Modern Egypt. By Elisabeth 

Balch (D.T.S.) Post 8vo, 7 Si 6d. 

BALLADS AND POEMS. By Members of the Glasgow 

Ballad Club. Crown 8vo, 7s. 6d. 

BEDFORD. The Regulations of the Old Hospital of the Knights 

of St John at Valetta. From a Copy Printed at Rome, and preserved in the 
Archives of Malta ; with a Translation, Introduction, and Notes Explanatory 
of the Hospital Work of the Order. By the Rev. W. K. R. Bedford, one of 
the Chaplains of the Order of St John in England. Royal 8vo, with Frontis- 
piece, Plans, &c, 7s. 6d. 



WILLIAM BLACKWOOD AND SONS. 



5 



BELLAIRS. The Transvaal War, 1880-81. Edited by Lady Bel- 
lairs. With a Frontispiece and Map. 8vo, 15s. 
BESANT. The Be volt of Man. By Walter Besant, M.A. 

Eighth Edition. Crown 8vo, 3s. 6d. 

Readings in Rabelais. Crown 8vo, 7s. 6d. 

BEVERIDGE. Culross and Tulliallan; or Perthshire on Forth. Its 

History and Antiquities. With Elucidations of Scottish Life and Character 
from the Burgh and Kirk-Session Records of that District. By David 
Beveridge. 2 vols. 8vo, with Illustrations, 42s. 

BLACKIE. Lays and Legends of Ancient Greece. By John 

Stuart Blackie, Emeritus Professor of Greek in the University of Edin- 
burgh. Second Edition. Fcap. 8vo. 5s. 

The Wisdom of Goethe. Fcap. 8vo. Cloth, extra gilt, 6s. 

BLACKWOOD'S MAGAZINE, from Commencement in 1817 to 

December 1886. Nos. 1 to 854, forming 139 Volumes. 
Index to Blackwood's Magazine. Vols. 1 to 50. 8vo, 15s. 

Tales from Blackwood. Forming Twelve Volumes of 

Interesting and Amusing Railway Reading. Price One Shilling each in Paper 
Cover. Sold separately at all Railway Bookstalls. 
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Tales from Blackwood. New Series/ Complete in Twenty- 
four Shilling Parts. Handsomely bound in 12 vols., cloth, 30s. Tn leather 
back, Roxburghe style, 37s. 6d. In half calf, gilt, 52s. 6d. In half morocco, 55s. 

Standard Novels. Uniform in size and legibly Printed. 



Each Novel complete in one volume. 

Florin Series, Illustrated Boards. 
Tom Cringle's Log. By Michael Scott. Pen Owen. By Dean Hook. 
The Cruise of the Midge. By the Same. Adam Blair. By J. G. Lockhart. 
Cyril Thornton. By Captain Hamilton. Lady Lee's Widowhood. By General 
Annals of the Parish. By John Gait, j Sir E. B. Hamley. 
The Provost, &c. By John Gait. Salem Chapel. By Mrs Oliphant. 

8ir Andrew Wylie. By John Gait. j The Perpetual Curate. By Mrs Oli- 
The Entail. By John Gait. phant. 

Miss Molly. By Beatrice May Butt. Miss Marjoribanks. By Mrs Oliphant. 

Reginald Dalton. By J. G. Lockhart. John : A Love Story. By Mrs Oliphant. 
Or in Cloth Boards, 2s. 6d. 
Shilling Series, Illustrated Cover. 
The Rector, and The Doctor's Family. Sir Frizzle Pumpkin, Nights at Mess, 

By Mrs Oliphant. &c. 
The' Life of Mansie Wauch. By D. M. The Subaltern. 

Moir. Life in the Far West. By G. F. Ruxton. 

Peninsular Scenes and Sketches. By Valerius : A Roman Story. By J. G. 
F. Hardman. Lockhart. 

Or in Cloth Boards, is. 6d. 

BLACKMORE. The Maid of Sker. By R. D. Blackmore, Author 

of ' Lorna Boone,' &c. New and Cheaper Edition. Crown 8vo, 6s. 

BOSCOBEL TRACTS. Relating to the Escape of Charles the 

Second after the Battle of Worcester, and his subsequent Adventures. Edited 
by J. Hughes, Esq., A.M. A New Edition, with additional Notes and Illus- 
trations, including Communications from the Rev. R. H. Barham, Author of 
the * Ingoldsby Legends.' 8vo, with Engravings, 16s. 

BROADLEY. Tunis, Past and Present. With a Narrative of the 

French Conquest of the Regency. By A. M. Broadley. With numerous 
Illustrations and Maps. 2 vols, post 8vo. 25s. 

BROOKE, Life of Sir James, Rajah of Sarawak. From his Personal 

Papers and Correspondence. By Spenser St John, H.M.'s Minister-Resident 
and Consul-General Peruvian Republic ; formerly Secretary to the Rajah. 
With Portrait and a Map. Post 8vo, 12s. 6d. 



6 



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BROUGHAM. Memoirs of the Life and Times of Henry Lord 
Brougham. Written by Himself. 3 vols. 8vo, £2, 8s. The Volumes are sold 
separately, price 16s. each. 

BROWN. The Forester : A Practical Treatise on the Planting, 

Rearing, and General Management of Forest-trees. By James Brown, LL.D., 
Inspector of and Reporter on Woods and Forests, Benmore House, Port Elgin, 
Ontario. Fifth Edition, revised and enlarged. Royal 8vo, with Engravings. 
36s. 

BROWN. The Ethics of George Eliot's Works. By John Crombie 

Brown. Fourth Edition. Crown 8vo, 2s. 6d. 
BROWN. A Manual of Botany, Anatomical and Physiological. 
For the Use of Students. By Robert Brown, M.A., Ph.D. Crown 8vo, with 
numerous Illustrations, 12s. 6d. 

BUCHAN. Introductory Text-Book of Meteorology. By Alex- 
ander Buchan, M.A., F.R.S.E., Secretary of the Scottish Meteorological 
Society, &c. Crown 8vo, with 8 Coloured Charts and other Engravings, 
pp. 218. 4s. 6d. 

BUCHANAN. The Shire Highlands (East Central Africa). By 

John Buchanan, Planter at Zomba. Crown 8vo, 5s. 
BURBIDGE. Domestic Floriculture, Window Gardening, and 
Floral Decorations. Being practical directions for the Propagation, Culture, 
and Arrangement of Plants and Flowers as Domestic Ornaments. By F. W. 
Burbidge. Second Edition. Crown 8vo, with numerous Illustrations, 
7s. 6d. 

Cultivated Plants : Their Propagation and Improvement. 

Including Natural and Artificial Hybridisation, Raising from Seed, Cuttings, 
and Layers, Grafting and Budding, as applied to the Families and Genera in 
Cultivation. Crown 8vo, with numerous Illustrations, 12s. 6d. 

BURTON. The History of Scotland : From Agricola's Invasion to 
the Extinction of the last Jacobite Insurrection. By John Hill Burton, 
D.C.L., Historiographer-Royal for Scotland. New and Enlarged Edition, 
8 vols., and Index. Crown 8vo, ^3, 3s. 

History of the British Empire during the Reign of Queen 

Anne. In 3 vols. 8vo. 36s. 

The Scot Abroad. Third Edition. Crown 8vo, 10s. 6d. 

— The Book-Hunter. New Edition. Crown 8vo, 7s. 6d. 

BUTE. The Roman Breviary : Reformed by Order of the Holy 
(Ecumenical Council of Trent ; Published by Order of Pope St Pius V. ; and 
Revised by Clement VIII. and Urban VIII.; together with the Offices since 
granted. Translated out of Latin into English by John, Marquess of Bute, 
K.T. In 2 vols, crown 8vo, cloth boards, edges uncut. £2, 2s. 

The Altus of St Columba. With a Prose Paraphrase and 

Notes. In paper cover, 2s. 6d. 

BUTLER. Pompeii : Descriptive and Picturesque. By W. 

Butler. Post 8vo, 5s. 

BUTT. Miss Molly. By Beatrice May Butt. Cheap Edition, 2s. 

Alison. 3 vols, crown 8vo, 25s. 6d. 

Lesterre Durant. 2 vols, crown 8vo, 17s. 

Eugenie. Crown 8vo, 6s. 6d. 

CAIRD. Sermons. By John Caird, D.D., Principal of the Uni- 
versity of Glasgow. Sixteenth Thousand. Fcap. 8vo, 5s. 

Religion in Common Life. A Sermon preached in Crathie 

Church, October 14, 1855, before Her Majesty the Queen and Prince Albert. 
Published by Her Majesty's Command. Cheap Edition, 3d. 



WILLIAM BLACKWOOD AND SONS. 7 



CAMPBELL. Sermons Preached before the Queen at Balmoral. 
By the Rev. A. A. Campbell, Minister of Crathie. Published by Command 
of Her Majesty. Crown 8vo, 4s. 6d. 

CAMPBELL. Records of Argyll. Legends, Traditions, and Re- 
collections of Argyllshire Highlanders, collected chiefly from the Gaelic. 
"With Notes on the Antiquity of the Dress, Clan Colours or Tartans of the 
Highlanders. By Lord Archibald Campbell. Illustrated with Nineteen 
full-page Etchings. 4to, printed on hand-made paper, ,£3, 3s. 

CAPPON. Victor Hugo. A Memoir and a Study. By James 

Cappon, M.A. Post 8vo, 10s. 6d. 

CARRIOK. Koumiss ; or, Fermented Mare's Milk : and its Uses 
in the Treatment and Cure of Pulmonary Consumption, and other Wasting 
Diseases. With an Appendix on the best Methods of Fermenting Cow's Milk. 
By George L. Carrick, M.D., L.RC.S.E. and L.R.C.P.E., Physician to the 
British Embassy, St Petersburg, &c. Crown 8vo, 10s. 6d. 

CAUVIN. A Treasury of the English and German Languages. 
Compiled from the best Authors and Lexicographers in both Languages. 
Adapted to the Use of Schools, Students, Travellers, and Men of Business; 
and forming a Companion to all German-English Dictionaries. By Joseph 
Cauvln, LL.D. & Ph.D., of the University of Gottingen, &c. Crown 8vo, 7s. 6d. 

CAVE-BROWN. Lambeth Palace and its Associations. By J. 

Cave-Brown, M. A., Vicar of Detling, Kent, and for many years Curate of Lam- 
beth Parish Church. With an Introduction by the Archbishop of Canterbury. 
Second Edition, containing an additional Chapter on Medieval Life in the 
Old Palaces. 8vo, with Illustrations, 21s. 

CHARTERIS. Canonicity ; or, Early Testimonies to the Existence 
and Use of the Books of the New Testament. Based on Kirchhoffer's ' Quel- 
lensammlung. ' Edited by A. H. Charteris, D.D., Professor of Biblical 
Criticism in the University of Edinburgh. 8vo, 18s. 

CHRISTISON. Life of Sir Robert Christison, Bart., M.D., D.C.L. 

Oxon., Professor of Medical Jurisprudence in the University of Edinburgh. 
Edited by his Sons. In two vols. 8vo. Vol.1. — Autobiography. 16s. Vol.11. 
— Memoirs. 16s. 

CHURCH SERVICE SOCIETY. A Book on Common Order : 

Being Forms of Worship issued by the Church Service Society. Fifth Edi- 
tion. 6s. 

CLOUSTON. Popular Tales and Fictions : their Migrations and 
Transformations. By W. A. Clouston, Editor of 'Arabian Poetry for Eng- 
lish Readers,' ' The Book of Sindibad,' &c. 2 vols, post 8vo, 25s. 

COCHRAN. A Handy Text-Book of Military Law. Compiled 
chiefly to assist Officers preparing for Examination ; also for all Officers of 
the Regular and Auxiliary Forces. Specially arranged according to the Syl- 
labus of Subjects of Examination for Promotion, Queen's Regulations, 1883. 
Comprising also a Synopsis of part of the Army Act. By Major F. Cochran, 
Hampshire Regiment, Garrison Instructor, North British District. Crown 
8vo, 7s. 6d. 

COLLIER. Babel. By the Hon. Margaret Collier (Madame 

Galletti di Cadilhac). Author of 'Our Home by the Adriatic' In 2 
vols, post 8vo. [In the press. 

COLQUHOUN. The Moor and the Loch. Containing Minute 

Instructions in all Highland Sports, with Wanderings over Crag and Corrie, 
Flood and Fell. By John Colquhoun. Sixth Edition, greatly enlarged. 
With Illustrations. 2 vols, post 8vo, 26s. 

CONGREVE. Tales of Country Life in La Gruyere. From the 
French of Pierre Scioberet. By L. Dora Congreve. Crown 8vo, 7s. 6d. 

COTTERILL. The Genesis of the Church. By the Right. Rev. 
Henry Cotterill, D.D., Bishop of Edinburgh. Demy 8vo, 16s. 



8 



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COTTERILL. Suggested Reforms in Public Schools. By C. C. 

Cotterill, M. A. , Assistant Master at Fettes College, Edin. Crown 8vo, 3s. 6d. 

COX. The Opening of the Line : A Strange Story of Dogs and their 
Doings. By Ponsonby Cox. Profusely Illustrated by J. H. O. Brown. 
4to, is. 

CRANSTOUN. The Elegies of Albius Tibullus. Translated into 

English Verse, with Life of the Poet, and Illustrative Notes. By James Cran- 
stoun, LL.D., Author of a Translation of * Catullus.' Crown 8vo, 6s. 6d. 

The Elegies of Sextus Propertius. Translated into English 

Verse, with Life of the Poet, and Illustrative Notes. Crown 8vo, 7s. 6d. 

CRAWFORD. The Doctrine of Holy Scripture respecting the 
Atonement. By the late Thomas J. Crawford, D.D., Professor of Divinity in 
the University of Edinburgh. Fourth Edition. 8vo, 12s. 

The Fatherhood of God, Considered in its General and 

Special Aspects, and particularly in relation to the Atonement, with a 
Review of Recent Speculations on the Subject. Third Edition, Revised and 
Enlarged. 8vo, 9s. 

; — The Preaching of the Cross, and other Sermons. 8vo, 

7S. 6d. 

The Mysteries of Christianity. Crown 8vo, 7s. 6d. 

DAVIES. A Book of Thoughts for every Day in the Year. Se- 
lected from the Writings of the Rev. J. Llewellyn Davies, M.A. By Two 
Clergymen. Fcap. 8vo, 3s. 6d. 

DAVIES. Norfolk Broads and Rivers ; or, The Waterways, Lagoons, 

and Decoys of East Anglia. By G. Christopher Davies, Author of 'The 
Swan and her Crew.' Illustrated with Seven full-page Plates. New and 
Cheaper Edition. Crown 8vo, 6s. 

DESCARTES. The Method, Meditations, and Principles of Philo- 
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New Introductory Essay, Historical and Critical, on the Cartesian Philosophy. 
By John Veitch, LL.D., Professor of Logic and Rhetoric in the University of 
Glasgow. A New Edition, being the Eighth. Price 6s. 6d. 

DOGS, OUR DOMESTICATED : Their Treatment in reference 

to Food, Diseases, Habits, Punishment, Accomplishments. By' Magenta.' 
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DU CANE. The Odyssey of Homer, Books I. -XII. Translated into 
English Verse. By Sir Charles Du Cane, K.C.M.G. 8vo, ios. 6d. 

DUDGEON. History of the Edinburgh or Queen's Regiment 

Light Infantry Militia, now 3rd Battalion The Royal Scots ; with an 
Account of the Origin and Progress of the Militia, and a Brief Sketch of the 
old Royal Scots. By Major R. C. Dudgeon, Adjutant 3rd Battalion The Royal 
Scots. Post 8vo, with Illustrations, ios. 6d. 

DUNCAN. Manual of the General Acts of Parliament relating to 
the Salmon Fisheries of Scotland from 1828 to 1882. By J. Barker Duncan. 
Crown 8vo, 5s. 

DUNSMORE. Manual of the Law of Scotland, as to the Relations 

between Agricultural Tenants and their Landlords, Servants, Merchants, and 
Bowers. By W. Dunsmore. 8vo, 7s. 6d. 

DUPRE. Thoughts on Art, and Autobiographical Memoirs of 

Giovanni Dupre. Translated from the Italian by E. M. Peruzzi, with the 
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WILLIAM BLACKWOOD AND SONS. 19 



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20 



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21 



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WILLIAM BLACKWOOD AND SONS. 23 



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Edition, enlarged. Crown 8vo, 38. 6d. 

TWO STORIES OF THE SEEN AND THE UNSEEN. < The 

Open Door,' ' Old Lady Mary.' Crown 8vo, cloth, 2s. 6d. 

VEITCH. Institutes of Logic. By John Yeitch, LL.D., Pro- 
fessor of Logic and Rhetoric in the University of Glasgow. Post Svo, 12s. 6d. 

— The Feeling for Nature in Scottish Poetry. From the 

Earliest Times to the Present Day. In 2 vols., fcap. 8vo. 

VIRGIL. The .Eneid of Virgil. Translated in English Blank 
Verse by G. K. Rickards, M.A., and Lord Rayensworth. 2 vols. fcap. 8vo, 
10s. 

WALFORD. The Novels of L. B. Walford. New and Uniform 

Edition. Crown 8vo, each 5s. 
Mr Smith : A Part of his Life. Troublesome Daughters. 
Cousins. Dick Netherby. 

Pauline. The Baby's Grandmother. 

History of a Week. 

Nan, and other Stories. 2 vols, crown Svo, 12s. 

WARDEN. Poems. By Francis Heywood Warden. With a 

Notice by Dr Vanroth. Crown Svo, 5s. 

WARREN'S (SAMUEL) WORKS/ People's Edition, 4 vols, crown 

8vo, cloth, 15s. 6d. Or separately :— 
Diary of a Late Physician. Cloth, 2S. 6d. ; boards, 2S. 
Ten Thousand A- Year. Cloth, 3s. 6d. ; boards, 2s. 6d. 
Now and Then. The Lily and the Bee. Intellectual and Moral 

Development of the Present Age. 4s. 6d. 

Essays : Critical, Imaginative, and Juridical. 5s. 

WARREN. The Five Books of the Psalms. With Marginal 
Notes. By Rev. Samuel L. Warren, Rector of Esher, Surrey ; late Fellow, 
Dean, and Divinity Lecturer, Wadham College, Oxford. Crown Svo, 5s. 

WATSON. Christ's Authority ; and other Sermons. By the late 
Archibald Watson, D.D., Minister of the "Parish of Dundee, and one of 
Her Majesty's Chaplains for Scotland. With Introduction by the Very 
Rev. Principal Caird, Glasgow. Crown Svo, 7s. 6d. 

WEBSTER. The Angler and the Loop-Rod. By David Webster. 

Crown 8vo, with Illustrations, 7s. 6d. 

WELLINGTON. Wellington Prize Essays on " the System of Field 

Manoeuvres best adapted for enabling our Troops to meet a Continental Army." 
Edited by Lieut. -General Sir Edward Bruce IIamley, K.C.B. 8vo, 12s. 6d. 



24 



LIST OF BOOKS, ETC. 



WESTMINSTER ASSEMBLY. Minutes of the Westminster As- 

sembly, while engaged in preparing their Directory for Church Government, 
Confession of Faith, and Catechisms (November 1644 to March 1649). Edited 
by the Rev. Professor Alex. T. Mitchell, of St Andrews, and the Rev. John 
Struthers, LL.D. With a Historical and Critical Introduction by Professor 
Mitchell. 8vo, 15s. 

WHITE. The Eighteen Christian Centuries. By the Eev. James 

White. Seventh Edition, post 8vo, with Index, 6s. 

History of France, from the Earliest Times. Sixth Thou- 
sand, post 8vo, with Index, 6s. 

WHITE. Archaeological Sketches in Scotland — Kintyre and Knap- 
dale. By Colonel T. P. White, R.E., of the Ordnance Survey. With numer- 
ous Illustrations. 2 vols, folio, £4, 4s. Vol. I., Kintyre, sold separately, 
£2, 2S. 

The Ordnance Survey of the United Kingdom. A Popular 

Account. Crown 8vo, 5s. 

WILLS and GEEENE. Drawing-room Dramas for Children. By 

W. Gr. Wills and the Hon. Mrs Greene. Crown 8vo, 6s. 

WILSON. Works of Professor Wilson. Edited by his Son-in-Law 

Professor Ferrier. 12 vols, crown 8vo, £2, 8s. 

Christopher in his Sporting-Jacket. 2 vols., 8s. 

Isle of Palms, City of the Plague, and other Poems. 4s. 

Lights and Shadows of Scottish Life, and other Tales. 4s. 

Essays, Critical and Imaginative. 4 vols., 16s. 

The Noctes Ambrosianse. 4 vols., 16s. 

- — — The Comedy of the Noctes Ambrosianse. By Christopher 

North. Edited toy John Skelton, Advocate. With a Portrait of Professor 
Wilson and of the Ettrick Shepherd, engraved on Steel. Crown 8vo, 7s. 6d. 

Homer and his Translators, and the Greek Drama. Crown 

8vo, 4s. 

WILSON. From Korti to Khartum : A Journal of the Desert 

March from Korti to Gubat, and of the Ascent of the Nile in General Gordon's 
Steamers. By Colonel Sir Charles W. Wilson, K.C.B., K.C.M.G., R.E. 
Seventh Edition. Crown 8vo, 2s. 6d. 

WINGATE. Annie Weir, and other Poems. By David Wingate. 

Fcap. 8vo, 5s. 

Lily Neil. A Poem. Crown 8vo, 4s. 6d. 

WORDSWORTH. The Historical Plays of Shakspeare. With 

Introductions and Notes. By Charles Wordsworth, D.C.L., Bishop of S. 
Andrews. 3 vols, post 8vo, each price 7s. 6d. 

WORSLEY. Poems and Translations. By Philip Stanhope 

Worsley, M.A. Edited toy Edward Worsley. Second Edition, enlarged. 
Fcap. 8vo, 6s. 

YATE. England and Russia Face to Face in Asia. A Record of 

Travel with the Afghan Boundary Commission. By Lieutenant A. C. Yate, 
Bombay Staff Corps, Special Correspondent of the 'Pioneer,' 'Daily Tele- 
graph,' &c, &c, with the Afghan Boundary Commission. 8vo, with Maps 
and Illustrations, 21s. 

YOUNG. Songs of Beranger done into English Yerse. By William 

Young. New Edition, revised. Fcap. 8vo, 4s. 6d. 
YULE. Fortification : for the Use of Officers in the Army, and 
Readers of Military History. By Col. Yule, Bengal Engineers. 8vo, with 
numerous Illustrations, 10s. 6d. 

ZIT AND XOE : Their Early Experiences. Reprinted from 
'Blackwood's Magazine.' Crown 8vo, paper cover, is. 



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